Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	enter_v	heaven_n	pharisee_n	2,087	5	9.8405	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64003	A treatise of Mr. Cottons clearing certaine doubts concerning predestination together with an examination thereof / written by William Twisse ...	Twisse, William, 1578?-1646.	1646 (1646)	Wing T3425; ESTC R11205	234,561	280

from maintaining such foule collusions By the way give mee leave to wonder that you expresse your self in such a manner But alas what should wee look for when the cause is no better and yet a gracious respect unto a gracious end namely the justifying of Gods proceedings hath cast a good man upon such a course So dangerous a thing it is when a man is to seek in some particulars not to content himself with acknowledgment thereof and to waite upon God for a time of revelation but to cut out his own way in seeking satisfaction Thirdly the men of this world doe not walk answerably to the means they have received neither doe they imploy or use these talents to such advantage as they might The Gentiles though they knew God yet they glorified him not as God but became unthankfull and vain in their imaginations they did not like to retaine God in their knowledge but to detain the truth in unrighteousnesse The Jews resisted the Holy Ghost despised the messengers and word of God acknowledged not the day and meanes of their own peace refusing him and all his benefits preferring a murtherer and false prophet before him brought forth wilde grapes of injustice and oppression instead of the sweet grapes of righteousnesse and judgement In this they abused the talents and meanes of Grace in a worse manner then could bee excused by any necessity or impotency of corrupt nature Corrupt nature resisting not but by these helps they might have avoided these sinnes which they fell into and might have reached to the performance of these duties for the neglect of which they are here reproved for comming short of 〈◊〉 Yea Pilate himselfe would have brought forth better fruit then some of these which the Jews yeelded but that the Jews themselves prevailed with him for worse To speake plainely that phrases doe not deceive us it is true that the men of the world doe not live according to their knowledge nor abstaine from foule sinnes from which they might abstaine But what if they did should they finde mercy the sooner for unlesse you make this good you say nothing to the purpose Therefore to the maintenance of this you tended in the former Section but all in vaine For consider why then did not the Philosophers find mercy Plato Socrates Phocion the most morall men of the world Again did any of these abstaine from any foule finne in a gracious manner or out of their love to God Look to Isocrates his incitements to morality what are they other then the reward of praise and applause of the world and why I pray you should God regard them any whit the more for this nay did they not look for justification by this all their goodnesse did they not attribute to their own Free will and why should not God hate them the more for this Doe not Publicans and Harlots and did not our Saviour tell us as much enter into the kingdome of Heaven before Scribes and Pharisees Bee it so that the men of the world were Fornicators when they might have forborn it were Idolaters but might have abstained from that were Adulterers Wantons Buggerers and might have kept themselves pure from such abominations were theeves when they might have abstained from laying hands on their neighbours goods were covetous yet might have contemned the world as many did were Drunkards yet might have tempered themselves from such excesse were Railers yet might have ordered their tongnes were Extortioners yet might have been more mercifull then so Now I pray you tell me were not the elect of God such also See what the Apostle saith in reference to every one of these particulars 1 Cor. 6. 11. And such were some of you but yee are washed but yee are justifyed but yee are sanctifyed in the name of the Lord Jesus and by the spirit of our God Nay how many a naturall man was more morall then to be guilty of so foule pollutions as many of Gods elect have been conscious of yet never found mercy at the hands of God If otherwise God should call men not so much according to his purpose and grace as according to workes directly coutrary to Pauls text 1 Tim. 1. 9. And what then should become of that Hee hath mercy on whom hee will and whom hee will hee hardneth Rom 9 18. As for the fault you mention of the Gentiles was it not common to the Elect as well as to the Reprobates What saith Paul to the Corinthians 1 Cor. 12. 2. Yee know yee were Gentiles and were carryed away unto dumb Idols even as ye were led Yet the Romans for above a hundred years had no Images as Varro testifies saying That then the Gods were worshipped castius more chastly and that they who brought in Images timorem ademerunt errorem auxerunt took away the feare of God and increased the errour concerning the nature of God Yet in these dayes of Image-worship thousands were from Idols turned to serve the living God 1 Thess 1. 8. in those former daies not one that we read of Wee come to the Jews bee it so that they were worse then Pilate yet many of them in despight of their sinnes were converted unto Christ I say of them that crucified him and preferred a murtherer before him Pilate was not at least wee have a record of the conversion of the one Acts 2. none of the other Yea Saul breathing nothing but wrath and fury against the Church of God as Ferox scelerum Quia prima provenerant being heartned with the bloud of Stephen as with a cup of sweet Wine was converted unto Christ when many a morall quiet peaceable and nothing factious Jew had not the mercy shewed him that Saul had They abused you say their talents and meanes of grace in a worse manner then could bee excused yet who worse then Saul or Manasses by any necessity or impotency of corrupt nature But who I pray goes about to excuse them this way wee certainly excuse them not no nor they themselves neither for it were most incongruous they should even as if Epicures should complain of the sweet morsels which they roule under their tongues that they are so sweet that they cannot forbeare to bee in love with them But will you deny God to have a hand in hardning them to the committing of so foule excesse what is the meaning of giving over to vile affections to doe things inconvenient and that in an abominable kind and that to what end but this that so they might receive the just recompence of their errour yet that errour is well known to have been incident as well to the very elect of God as unto Reprobates By the way you signifie that by the neglect of the helpes and meanes afforded them they fell short of these duties to the performance whereof they might have reached Their sin was in doing contrary to their knowledge and conscience upon due information out of Gods Word this