Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	church_n	heaven_n	peter_n	4,199	5	7.9041	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97232	Chonoyterion he Sion. The refinement of Zion: or, The old orthodox Protestant doctrine justified, and defended against several exceptions of the Antinomians, methodically digested into questions, wherein many weighty and important cases of conscience are handled, concerning the nature of faith and repentance, or conversion to God: of his eternal love, and beholding of sin in his dearest children: of justification from eternity, of of [sic] preparations to the acceptance of Christ, of prayer for pardon of sin, and turning to God: of the gospel covenant, aud [sic] tenders of salvation, on the termes of faith and repentance. For the establishment of the scrupulous, conviction of the erroneous, and consolation of distressed consciences. By Anthony Warton, minister of the word at Breamore in Hampshire.	Warton, Anthony.	1657 (1657)	Wing W987; Thomason E914_2; ESTC R207476	171,315	250

risen though perhaps that might not be the very first moment of the rising thereof when this was spoken and the Suns shining upon the wall is made a sign or an evidence and manifestation thereof And even so in like manner when our Saviour saith Her sins which are many are forgiven her his meaning was that they were really forgiven though not at that instant onely but from the first moment of her conversion And he maketh this manifest by his next words from her abundant love which she so many wayes shewed and expressed towards him saying For she loved much I know Mr. D. will not here say with the Papists that her love to Christ was the cause that he pardoned and forgave her her sins but that he drew an Argument from thence to prove and to evidence that her sins were forgiven And so this conjunction causal for est causa consequentiae non consequentis is only the cause of the consequence in his Argument or in his reasoning but not of the thing it self whereof he speaketh that is of the pardon of her sins He would prove also from the judgement of Protestant Interpreters that our Saviour speaketh not of remission of sins really but of the manifestation thereof because when we pray in the fifth Petition of the Lords Prayer Forgive us our trespasses they make this to be the meaning hereof that the Children of God whose sins are already pardoned do pray for more assurance thereof But I have shewed already Quest 9. that they make this to be the meaning thereof only in part and not the full sense of that Petition as Mr. D. would have it Recon of God to man pag. 43. Another place of Scripture which he perverteth and corrupteth by a novellous and strange Exposition are those words of St. Paul 1 Cor. 6.9 Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither fornicators nor Idolaters nor Adulterers c. shall inherit the Kingdom of God The meaning hereof he will have to be that they shall not enter into the Kingdom of God here on Earth which is his Church But in expounding these words thus he commeth far short of the meaning of the Apostle for albeit it is most certain that the unrighteous are no true members of the Church though they be in it for a time yet the Scripture when it speaketh of the inheritance which Christ hath purchased for his Saints from which the unrighteous are excluded referreth the possession thereof not to this World where we sojourn for a time as Pilgrims in a strange Country but to that happy life that is to come Thus our Saviour at the day of judgement will say unto his Elect people and righteous Servants Mat. 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world St. Paul also telleth us that flesh and blood shall not inherit the Kingdom of God 1 Cor. 15. neither shall corruption inherit incorruption Which words it were absurd to refer unto the Kingdom of grace or to say that the Apostle excludeth all such out of the Church here on earth who carry about them corruptible flesh and blood St. Peter also in plain words so speaketh of the inheritance of Heaven as of a thing the possession whereof is not to be had in this life but in the World to come Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you who are kept by the power of God 1 Pet. 1.3 4 4. through faith unto salvation ready to be revealed in the last time When St. Paul therefore saith that Fornicators Adulterers and such unrighteous persons shall not inherit the Kingdom of God his meaning is that they shall never enter into the glorious Kingdom of Heaven but be excluded thence and be cast into Hell 3. As strangely doth he expound those words of the Apostle Heb. 12.14 Recon of God to man p. 43 44. Without holiness no man shall see the Lord that is saith he with spiritual eyes or with the eyes of faith whereas the Apostle speaketh not here in praesenti of that Vision or seeing of the Lord which is to be had in this present World but in futuro of our seeing of him hereafter to our endless comfort in his Kingdom and in his glory in the same sense as St. John doth 1 Joh. 3.2 We know that when Christ shall appear we shall be like him for we shall see him as he is Most false therefore it is which Mr. D. saith To see God and to inherit the Kingdom of God are nothing else but to believe in God and in his Son Jesus Christ When we come to Heaven faith in Christ shall cease and yet we shall not cease then to see God Another place of holy Scripture 1 Cor. 13.13 Confer with a sick man pag. 7. 1 Ioh. 3.14 which he grosly perverteth with a false Exposition and so goeth about to deprive the godly of the comfort which they take from it are those words of St. John We know that we have passed from death to life because we love the Brethren Many good souls have acknowledged that when all other grounds of comfort have failed them or at the least when in time of temptation they have not been able to apprehend any comfort from any thing else yet these words of the Apostle have upheld them from despairing of their Estate because their Consciences did testifie unto them that they did unfainedly love and ardently affect all that are godly Now this comfort also Mr. D. denyeth them * Confer p. 9. I do saith he for the present believe that St. John doth principally speak of our assurance whereby we know one another to be the Children of God And Conf. p. 8. He telleth us that it is before man that our love beareth witness to our Faith For he saith that St. Johns meaning is not that a man may know by his love to the Brethren that he himself particularly is in the state of grace but that the faithful in general by means of the love which they professed and shewed one to another were well perswaded one of another and believed by the judgement of charity that they were all the Children of God But this Exposition of his crosseth the main scope and drift or the purpose and intention of the Apostle in writing this Epistle which was to comfort the faithful by shewing them what signes and tokens and particular evidences they had of the forgiveness of their sins and of their salvation by Christ for so he saith Chap. 5.13 These things have I written unto you whereof their love to the Brethren was one that believe on the name of

evident unto us as our severall sins do require For so it is there are hardly any of Gods Children whose consciences are not more troubled with the remembrance and remorse of some of their sins then of others It will be necessary for them therefore to pray dayly as for the pardon of their other sins so especially of these that so they may grow more and more assured of the pardon of them considering what gratious promises Christ hath made to these their paayers Verily verily I say unto you Joh. 16.23 whatsoever ye shall ask the Father in my name he will give it you And what things soever ye desire when ye pray Mar. 11.24 believe that ye receive them and ye shall have them Sure I am there is no man living upon the face of the earth that attaineth unto such a perfect assurance of the remission of his sins that he cannot have that assurance of his increased For all graces are here imperfect in us 2 Pet. 3.18 Whereupon we are all of us commanded to grow in grace In this regard therefore he that is most assured of the remission of his sins hath still need to pray for the pardon of them Thirdly We do all of us daily commit new sins Thirdly we have need therefore daily to solicite the Lord for the pardon of them Jam. 5.16 St. James exhorteth and stirreth us up unto this when he saith Confesse your sins one to another and pray one for another For I would know of these men what he would have us to pray for Not unlikely they will say for increase of grace to conquer and overcome our sins and for health in time of sicknesse It 's true no doubt but not for these onely but for pardon of those sins of ours which do pull down Gods judgments upon us for so he giveth us to understand when he saith Is any sick among you let him call for the Elders of the Church and let them pray for him And the prayer of faith shall save the sick and if he have committed sins they shall be forgiven him Here first the Apostle excepteth none no no not the best Christian that is but speaketh universally and saith Is Any man sick let him call for the Elders of the Church and let them pray for him Secondly he setteth down a double consequent of these their prayers when he saith the prayer of faith shall save the sick and Secondly if he have committed sins they shall be forgiven him It is most evident and manifest therefore from hence that prayer is to be made for the forgivnesse not onely of the sins of those that are unregenerate and unbelievers as St. Stephen prayed for his persecutors saying Lord lay not this sin to their Charge Acts 7.60 but as well also for the sins of believers Fourthly Lastly we are daily to pray for the pardon of our sins because the day of judgment is not yet come when Christ with his own mouth will pronounce sentence of absolution on believers and of condemnation on all unbelievers and ungodly men There is none of us I presume that will say that he is holier then Epaphroditus or that hath more assurance of his sins then he had Notwithstanding Paul as much as he commendeth him prayeth heartily for him that the Lord would shew mercy unto him at that day the day of judgment in which he should be presented and appeare before Christ Now what meaneth he hereby but that the Lord would be mercifull unto him in blotting out his sins 2 Tim. 1.18 then as St. Peter speaketh that is in passing sentence of absolution upon him See Acts 3.19 and in freeing him from the dreadful sentence of condemnation which he will then passe and pronounce on the ungodly For that there shall then be not only an execution of the sentence already given in the word but a reall judgment the Scripture maketh plain Acts 17.31 God hath appointed a day in the which he will judge the world in righteousnesse by that man whom he hath Ordained 2. Tim. 4.1 that is by Jesus Christ And I Charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom St. Peter also speaking of himself and of the other Apostles saith that God commanded them to preach unto the people and to testifie that it is he Acts 10.42 that is Jesus Christ which was Ordained of God to be the judge of quick and dead Here in the courts of this world the judgment goeth before the execution followeth after the former is the act of the judge himself the other of his Ministers that do it by his Authority and never till the judgment is past So Christ himself will sit in judgment on all the world at the latter day Math. 25.31 Math. 13.41 42. but the execution of his judgment he will commit to the Angels As long therefore as we live here who seeth not that we have all need to pray that our sins may be pardoned and that we may stand in judgment at that dreadfull day when we shall appear before the judgment Seat of Christ Psal 1.5 and every one receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5.10 SECT VI. Another Objection answered AFter I had thus finished this Question a friend of mine acquainted me with an argument drawn a Simili from a similitude which he heard a Souldier use to prove that he was not to pray for rhe pardon of his sins it was this If one give me a garment shall I still after I have it petition and pray him to give it me It were absurd so to do Seeing therefore God upon my repentance and faith in Christ hath forgiven me my sins it will be no lesse absurd in me still to pray for the pardon of them Whereunto I answer that an apt similitude doth excellently illustrate a matter after it is proved but otherwise there is little or no force in it at all of it self to prove any thing that is doubtfull or called into Question especially Si illo pede claudicat if it do halt on that foot wherein the force and strength of the Argument lieth Now so fareth it with this Similitude of his For that garment he speaketh of was absolutely given and he put into possession of it without being further bound to the performance of any thing for the time to come unlesse it were to a duty of thankfulnesse But our sins are not forgiven us absolutely by God but upon condition that we do repent and believe in Christ and pray for the pardon of them yea and this pardon is also granted not to one individuall act of repentance or of faith and prayer but to perseverance and continuance in all these as long as we live here as I have shewed already We can