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	pharisee_n	scribe_n	1,718	5	10.1839	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36086	A Discourse concerning prophane swearing and cursing ...		1697 (1697)	Wing D1582; ESTC R12263	27,509	42

his hand against God and strengthen himself against the Almighty thus run upon him even upon his Neck and upon the think bosses of his Buckler To use the Elegant Expressions of Eliphaz Job 15 25 26. How monstrous and amazing Impiety and folly is this But Thirdly I proceed to argue against these Vices from the awful Threats of God denounc't against them And as both these Sins if we will allow the third Precept of the Decalogue that latitude and extent that our Saviour's Exposition gives it are a Taking Gods holy Name in vain i. e. a very presumptuous irreverent abuse of it so there is a very terrible Threatning annext against the Breachers of it The Lord will not hold him guiltless that takes his Name in vain Exod. 20.7 i. e. He will vindicate the glory of his sacred Name by severely punishing those that treat it with such profane Indignity and contempt And agreably hereto the Ap. James enforces this Caution not to swear at all with this Argument Least you fall into condemnation James 5. v. 12. For so most copys read it tho if we shou'd read it as some do Least you fall into hypocrisy It will confirm the Argument against Common Swearing from it's tendency to involve men in the guilt of Perjury Thus to have our Mouths full of Cursing and Bitterness is one of those sins that render men obnoxious to the Vengeance of God Rom. 3.14 compar'd with vers 19. And our Saviour plainly intimates to us That except in this point of swearing our Righteousness exceed that of the Scribes and Pharisees tho they allow'd only common swearing by Creatures we cannot enter into the Kingdom of God Matth. 5.20 And as these general Threatnings give all common Swearers and Cursers so just reason to fear the same eternal Vengeance and Wrath that 's not reveal'd from Heaven against all ungodliness of Men and consequently against these palpable instances of it Rom. 1.18 So other passages of Scripture plainly imply these Sins to be among the number of those crying provocations that usually draw down temporal Judgments and even publick ones where they generally abound and reign uncontroul'd Thus Hos 4.2 3. In the Catalogue of those Vices for which the Land is said to mourn i. e. thro the dismal Calamities they entail upon it Swearing leads the van and is follow'd by Lying Killing Theft and Adultery Crimes of the first magnitude To the same purpose we read Jer 23.10 Because of Swearing or as your Margin reads it Cursing the Land mourns Thus the flying Roll of the Prophet Zachary full of Curses is levell'd against the Swearer in general as well as the False Swearer bringing with it a fatal consumption on his very House and Family as if a Righteous God was resolv'd to rase their Name out of this Earth that so pollute and dishonour his Zech. 5.2 3 4 5. I come now in the Fourth and last place to argue against these Sins from the weakness and folly of those pretences that are alledg'd to excuse and extenuate e'm It has been often and justly objected against profane swearing That no Man has any shew of temptation to it In other Crimes the Devil proposes some specious Bait some sensual Pleasure or worldly advantage And tho this will no way justify our known violation of any Laws of God who proposes Arguments to countervail these of infinitely higher moment yet a Man's being drawn to sin chiefly by such allurements seems at least to argue that he chooses the sin principally for the gain and the pleasure's sake That he is not acted by meer contempt of the authority of God and wou'd not have transgress't his Commands if they had not interfer'd with his secular profit or sensual delight But tho this be in it self a very sorry pretence and a small extenuation of a man's guilt yet even this is more then the common swearer can say for himself He cannot pretend that he pleases his Senses or Appetites by thus wounding his Conscience His numerous Oaths increase no other Treasures but those of Divine Wrath. No passion of human Nature seems gratify'd by this sin unless it be a wretched malignity and despight against the blessed God himself So that the common swearer of all mon seems to serve the Devil for nought and to be wicked for meer wickedness sake And what is so justly said of profane swearing may be in a great measure applyed to cursing too For men cannot pretend to gratify any other passion by it but that of Revenge and they are so far from attaining this end that their Curses usually return on their own Heads and like a recoyling Gun only wound and mischieve those that let it off But since these Vices are practis'd by many that pretend to wit and sense we shou'd perhaps affront their judgment if we shou'd suppose they had nothing to say for themselves And therefore it will be here requisite to take notice or such Pleas or Excuses as they usually offer And First some alledg That they rarely Swear or Curse but when they are in passion and in that case they find it hard to forbear and hope their passion will at least very much excuse their fault To shew the vanity of this pretence I shall only suggest the following particulars 1. Such anger it self if it exceed the bounds prescrib'd by the Law of God is very sinful and much more when it transports a Man to such instances of profaneness and impiety as these If he that calls a Man Fool in passion be in danger of Hell fire Matth. 5.23 what is he that suriously damns him to the Pit of Hell it self So that passion is no better excuse for swearing and cursing then 't is for the Murders which so many commit in the hear of blood As nothing will satisfy such Murderers upon every slight injury but the blood of him that has done it so nothing will satisfy the Curser but his Damnation 2. Whatever temptation injuries may give us in our passion to curse those that do e'm they cannot be pretended as any temptation to profane swearing Suppose that thy fellow creature has offer'd thee never so great an affront which thy passion prompts thee to revenge is that any tolerable plea why thou should'st execute that revenge upon thy Maker Is it he that has done thee harm Is it against him thou art incens't Or hast thou no better way to retaliate the wrongs of thy Enemy then by doing a far greater injury to the author of thy Being and the great Benefactor of thy Life Are their provocations any ground for thy rearing and defiling his sacred Name by whose power thou art every moment preserv'd and on whose daily care and innumerable benefits thy life it self and the continued comfort thereof depends How senselesly dost thou pursue thy Revenge when to vent thy indignation against him that has done thee some perhaps inconsiderable evil thou slyest in the face of thy best Friend and