Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	disciple_n	know_v	mystery_n	1,896	5	9.7001	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65924	A vindication of the doctrine of Gods absolute decree and of Christs absolute and special redemption. In way of answer to those objections that are brought against them by Mr. Tho: Pierce, in his treatise, entituled, The divine philanthropy. By Tho: Whitfeld, minister of the gospel.	Whitfield, Thomas, Minister of the Gospel.	1657 (1657)	Wing W2011A; ESTC R222306	60,986	90

5.45 but his special Grace and Mercy he extends onely to those who are the proper objects of it namely those whom he hath chosen to be vessels of Mercy Why may not God have his Favorites as well as Kings have theirs Hence it is said that he will be gracious to whom he will be gracious Exod. 33.19 which argues that he will not be gracious alike and there are some spoken of in Scripture who were made to be taken and destroyed 2 Pet. 2.12 who before of old were ordained to condemnation Jude 4. therefore all are not alike objects of mercy And herein appears the excellency of free Grace and special Mercy namely in regard of the peculiarity of it it is as rare as precious it were no great priviledge to be Favorite of a Prince if all Subjects were favored alike or none were favored but according to their deserts therefore special Grace is not confusedly scattered amongst all by a general offer take it who will but confined to a few hence Christs people are called a peculiar people Titus 2.14 and his flock is said to be a little flock Luke 12.32 and though the number of Israel be as the sand of the sea yet a remnant onely shall be saved for the Lord will finish his work and cut it short in righteousness Rom. 9.27 28. Object Cap. 3. page 83. But for special Grace Mr. P. tells us It is so called because it serves ad speciales habitus actus to every habit or act or thought of good that is done by man Answ This is such a notion of special Grace as I think but few have been acquainted with but let him tells us whether these special acts and habits be effects of that special Grace which is given to some onely to such whom God loves with a special and peculiar love or imparted to all men indifferently If the former then it is called special in reference to some special persons to whom it is communicated and those special effects which it produceth in these more then in others If the latter which Mr. P. seems to intend what a choice and special Grace hath he found out for us which is bestowed as largely upon Judas as upon Peter upon the damned in hell as those who are saved in heaven When Judas preached and cast out devils he did it by a Grace that served for those special acts and habits whereby he was enabled to do these things When others called Christ Lord Lord yea not onely made an outward profession of him but prophesied and cast out devils in his name they did it by vertue of a Grace that served for these special acts and habits yet Christ will say to them at the great Day I know you not depart from me ye workers of iniquity Matth 7.22 What comfort can a man take in such a special Grace as he may carry with him to hell Doth not Scripture-language found in another kinde of strain then this as when our Savior gives thanks to his Father that he had hid the mysteries of his kingdom from the wise and prudent and revealed them to babes Matth. 11.25 and tells his Disciples that it was given to them to know the mysteries of the kingdom of heaven and not to others cap. 13.11 and the Apostle Not many Wise not many mighty not many noble whom God hath called 1 Cor. 1.26 and saith of himself that when he was a blasphemer and a persecuter yet he found mercy and the grace of the Lord was exceedingly abundant towards him 1 Tim. 1.13 14. Object 5. A fifth Objection which makes a great noise is That this Doctrine cannot stand with the truth of God for he hath said He hath no pleasure in the death of wicked men and confirms this with an oath Ezek. 33.11 and saith expresly That he would not that any should perish 2 Pet. 3.9 Answ 1. For that place of Ezekiel the answer is by distinguishing of that which is called in Scripture by the name of the will of God It signifies either his secret will or his revealed will the will of his purpose or the will of his precept and command this place is not to be understood of the will of his purpose which onely is properly his will but of the will of his precept or command whereby he enjoyns men to do those things that tend to life and to decline all those things that tend to death and therefore may be said not to will their death especially all his outward dispensations towards men tending to the same end with his command namely to procure life not death Object Against this Mr. P. replies That the revealed will of God or the will of his command is propriè voluntas properly the will of God for the whole word of God revealed in Scripture is properly his will Answ For answer of this two things are needful to be proved First That the revealed will of God or his command is not properly his will Secondly That all those whom God wills to be saved voluntate propriè dicta● with the will of his purpose with his internal will are or shall be certainly saved 1. For the first when two things are attributed to God that are contrary one to the other both of them cannot possibly be taken properly as when it is said that it repented the Lord that he made Saul king 1 Sam. 15.11 and that the Strength of Israel cannot lie nor repent verse 29. Both these cannot be taken properly for then there would be a contradiction that onely therefore is to be taken properly which agrees to the nature of God he is unchangeable and therefore cannot repent the other is to be taken figuratively he is said to repent because he doth the same thing that a repenting man he changeth his action as a repenting man doth he never changeth his minde So when it is said that God wills not the death of a sinner and that he hardens whom he will and makes some vessels to dishonor Rom. 9.18.21 Both these cannot be taken properly therefore that must be taken properly which agrees with the nature of God and the other to be taken figuratively now it properly agrees to the nature of God that his will should be accomplished because he is Omnipotent therefore when he is said not to will the death of a sinner and yet many sinners die everlastingly this cannot be understood of his will properly taken namely the will of his Purpose and Decree but of the will of his precept and command and of his outward dispensations towards men all which in themselves tend to the preserving from death 2. The same name cannot be properly given to two things whose nature doth really differ as for instance when Christ saith Let the dead bury the dead this cannot be properly taken in both places because in the first it is spoken of those who are spiritually dead in the other of those who are naturally dead Now that the