Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	devil_n	divide_v	satan_n	2,318	5	9.3446	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61500	Three sermons preached by the Reverend and learned Dr. Richard Stuart ... to which is added, a fourth sermon, preached by the Right Reverend Father in God, Samuel Harsnett ...; Sermons. Selections	Steward, Richard, 1593?-1651.; Harsnett, Samuel, 1561-1631.	1658 (1658)	Wing S5527; ESTC R20152	74,369	194

the Innoce●t bloud and had laid his hands his bloudy hands upon himselfe when he had so done the Holy Ghost saith Acts. 2.25 Abiit in locum suum he went to a home not of Gods but of his owne providing The fearfull doome at the last day is Ite non Auferte Goe your waies not Carry them away goe the way your selves have chosen And it is to the sheep Venite benedicti Patris mei Come ye blessed of my Father and to the Goats Ite maledicti in ignem paratum Goe into the fire ye ●ursed but it is not Ite maledicti Patris Goe ye cursed of my Father God intitles himselfe to the blessing only And the fire is prepared but for whom Non nobis sed Diabolo Angelis ejus Not for you but for the Devil and his Angels So that God delighteth to prepare neither Death nor Hell for damned men This last branch of Gods protestation I delight not in the death of any sinner I resolve into six Consequences as Links depending on this Chain 1. God's absolute will is not the cause of Reprobation but sin 2. No man is of an absolute necessity the childe of Hell so as by God's Grace he may not avoid it 3. God simply willeth and wisheth every living Soul to be saved and to come to the Kingdom of Heaven 4. God sent his Sonne to save every Soule and to bring it to the Kingdom of Heaven 5. God's Son offereth Grace effectually to save every one and to direct him to the Kingdom of Heaven 6. The neglect and contempt of his Grace is the cause why every one doth not come to Heaven and not any privative Decree Counsel or determination of God These six I will breifly discuss and so commend you to the Grace of God For the first Almigty God at the Creation when he tooke a view of all his Creatures as men use to do that have newly drawne an Image they view and pry to see what is amisse in it it seemes when he looked upon them he found they were Good and when Man was made behold They were very Good Gen. 1.31 Now if God had cast a way man before he had sinned not in eye to sin but in absolute judgment the malicious would have cried the Kingdome of God is worse then the kingdome of Satan For Satan is not divided against Satan Belzebub the Prince of Devils doth not cast out Devils Matt. 12.26 But by this Device Ipsa bonitas Goodnesse it selfe is divided against goodnesse the Goodnesse of the Creator against the Goodnesse of the Creature God is at defiance with his owne Creature and Image the Fountaine of Goodnesse that God did see in Man what was it but Radius divinae bonita●is a beam of that Goodnesse which issueth from the Fountaine God himselfe Secondly God's Hate does not arise as his Love doth for his Love ariseth of and from himselfe For being all beautifull and glorious which cannot be but all lovely and amiable within and seeing himselfe cannot but love and like himselfe ●o that he hath in him to move him to Love but he hath not in him to move him to Hate but that commeth from without and there is nothing from without which God hateth but sin The man of sin had so much goodnesse as to say Odi quia Inimicus I have hated him because he is my enemy Now sin only is the sworne enemy to God Enemy to his Goodnesse being badnesse it selfe Enemy to his Majesty being baseness it self Ene●y to his Glory being Ignominy to his lightnesse being Darkness to his Beauty being Deformity to his Justice being Iniquity to his Pity being Cruelty to his Life being Death to his very Being it selfe having no Being Sin was an intruder into the World and had not where to lay his head So that God cannot hate any thing but sin and what he hates he hates for the sake of sin The second consequence is No man is of absolute necessity the child of Hell so as by God's grace he may not avoid it And this is a sprig of the former Branch For if God cannot hate any man but for sin and himselfe cannot delight in sin then can he not delight that any man should go to Hell but he that delighteth himselfe to die in sin Let us look back to the Garden from whence wee came God planted in the Gardan of 〈◊〉 a Tree of Life and it was 〈…〉 to be found as the Tree of Death A●am with the same ease might have reached out his hand to the Tree of Life and saved all as to the Tree of Death and marred all So that it was not absolutly necessary that any should goe to hell When Adam had erred in making choice of the wrong Tree and had barred himself from the Tree of Life God put him out into the open field of the World and in it planted a Tree of Lif● better then the Tree in the Garden of Ed●n a Tree that came downe from heaven Apocal. 2.7 and caused his Herald to proclaim before it This is the Tree of life that came downe from Heaven whosoever tasteth of this Tree shall not die but have ●verlasting life The Tree which was in the Garden of Eden did never seek men and reach forth fruit unto them but man was to seek and to reach forth his hand unto it and so taste it But this Tree seeketh us and reacheth forth fruit unto us Nay God himselfe plucketh off the fruit and followeth us with it as a Nurse doth follow her child with meat Psal. 81.11 Aperi os tuum late Open thy mouth wide and I will fill it And if w● will not be at the 〈…〉 our mouth that we may be 〈…〉 Heaven Death will be at the paines to o●en her jawes that we may feed him in hell They lie in hell and Death knaweth upon them Psal 49.14 The third consequence is God simply willeth and wisheth every living soule to be saved and to praise God for his goodness among the Angels in heaven And this Truth the Holy Ghost hath taught us by the mouth of holy Paul 1. Tim. 2 4. Deus vult omnes salvos esse God would have every man living to be saved and none to die eternall Death And here the Genevian conceit hath delt with this gracious bounty of God and this blessed saying God will have all to be saved as Hanan did with the Ambassadors of David he cut off their Garments to the hips and this hath curtailed the grace of God at the stumps for it saith It must not be meant that God would have every living soule to come to Heaven but one or two out of every Order and Occupation to come unto heaven As if our gracious God were fallen out of liking with Christian souls and suddenly fallen in love with Orders and Occupations And yet I feare me beloved it were as easie to bring up all Christian souls unto heaven as it is to

bring all Orders and Occupations thither But the spirit of Peter a great deale wiser then that of Geneva saith plainly 2. Ep. 3.9 Deus non vult● Aliquem perire God would not have any one to perish but to come to the knowledg of the Truth And since it hath Pleased Almighty God there to say it here in my text to swear it that he doth not delight ●n the death of a sinner I trust we shall ●●ve grace to believe him since himselfe can better tell what himselfe would have then the man of Geneva can Now if any mans mind doth put this doubt How it comes to pass that so many souls are dam●ed if it be Gods will that every one should be saved for who hath resisted the will of the Lord I will easily resolve and cleare him that case Gods will is plainly revealed in his holy Booke to be of two sorts 1. his absolute Wi●l and 2. his will with condition His absolute Will said Let there be light and there was light L●t there be a Firmament and there was a Firmament Sun st●nd thou still in Gibeon and it stood still This Will indeed cannot be resisted for it speakes but the word and the thing is done But God hath not this Will in the matter of our salvation for then so should we be saved as the Heavens were made but in the matter of our salvation God useth his will with condition And he hath set us three conditions according to our three states which if wee break wee ●ustly forfeit our estate The first condi●●on was in paradise Ne ede vives 〈◊〉 not and thou shalt live and that we would no● keep The second was under the Law Fac hoc vives Do this and thou shalt live and that we could not keep The third is under the Gospel Crede vives Believe and thou shalt live and that we may all keep and if we keep it not we forfeit our estates in Christ and are wilfully guilty of our own damnation The Reason is sweet out of S. Austin Qui creat te sine te non salvat te sine te He that created thee without thee doth not save thee without thee but thou must seeke and thou shalt find aske and thou shalt have knock and it shall be opened unto thee For not one of every Order or Occupation but every Christian Soule that seeketh findeth that asketh receiveth and that knocketh it is opened unto him Fourthly our next consequence is That Almighty God in his infinite love and mercy towards man sent his Son to dye and suffer hellish Torments not for Peter Iames and Iohn and a few of the Elect only but for the sins of every sinfull Soul in the world and this Doctrine is so clear in the Book of God as that the Sun at mid-day shines not more bright The Sun of man is come to seeke and to save that which was lost 19.10 Behold the Lambe of ●od ●hat taketh away the sins of the world Ioh 1.29 who is a propitiation for our sins and not for our sins only but for the sins of the whole world 1. Ioh. 2.2 and here the new Synechdoche chops off at a blow from the death of Christ all the sensible parts in the world and leaves him only the center to carry his wares in For it would teach us thus to say God would have all to be saved that is God would have a few to be saved God would not have any to perish that is God would that almost all should perish so God loved the world●hat is so God loved a smal number in the world this is the Saviour of the world that is a Saviour of an handfull of the world Satans Synechdoche useth to be of the long size and the shortest last Luc. 4.5.6 having there taken our Saviour Christ up into a high mountaine and shewed him all the Kingdoms of the world then he begins to proclaime all ●his is mine and the glory of it all and to whomsoever I will I give it all Nothing ●ut all in the Devils mouth yet if he had beene put to it he would have perform●d nothing at all or not pa●t a foot or two in the kingdom of darknesse When they are ashamed of this silly shift they take up another as bad as ●his and that is sufficiienter effi●●enter Christ died say they sufficently for all but not effectually that is he meant not the good of his death to all this device beloved shaddowes the wisdome of our Saviour Christ and therefore they had as good have kept it to themselves For I am sure ye are perswaded in soule that our Saviour Christ by his death and passion made a full satis●action for the sins of all the sinfull souls in the whole world Which since he did it sto●d as much with his ease and more with his goodnesse to communicate his goodnesse and the benefits of his precious death unto us all as to appropriate them to a few But what an odd delusion were this that a Christian Prince should proclaime himselfe Redeemer of all●he poore Christians under the Turk and should send over sufficient ransom for all the●r freedomes and all the poore captives hearing the proclamation should verily think they should be redeemed and then the Princ● should thus interpret himselfe I pro●laimed indeed sufficiently to All but I meant effectually but to a few this gay interpretation what doth it else but shut up the gates of the Kingdome and will neither suffer the Interpreters themselves nor others that would to enter in The fith consequence is Our Saviour Christ offers saving Grace effectually to all to direct them to the Kingdome of Heaven and all and every one may be saved that doth not despise nor abuse the Grace of God It 's a ●trang doctrine we should see and say that our Saviour Christ calls and invites all to repentance and amendment of life and yet we should also say and teach that he meaneth not as he saith for he would not have every one to repent and amend Is God as a man that he should dissemble The Cripple that lay at the beautifull Gate of the Temple and fastned his eyes upon Peter and Iohn if Peter and Iohn had said unto him up arise and follow us and we will do thee good and yet had neither given him strength to rise nor power to walke would not the Scribes and Pharisees have scoffed at them We are by nature beloved poor and miserable Cripples we have neither hand to lif● up to Heaven nor feet to walke in the way of Gods Commandements nor joynts to move towards God Alas poore miserable creatures that we are What meant our Saviour so to say unto us A Noble man invites to his Table the Honourable Lord Mayor and the Aldermen his brethren and for the more grace unto them send● his Son and Heire to meet them and he tels them in his Fathers Name that