Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	see_v	world_n	12,890	5	4.5277	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10393	The necessitie of righteousnes. Or A profitable and fruitfull sermon vpon the fift chapter of the Gospell of S. Mathew. vers. 20. Preached and penned by that famous, learned, iudicious, orthodoxall, holy, wise, and skilfull preacher and servant of God, now deceased, and with his God triumphing in Heaven, Iohn Randall, Batchelour of Divinitie, pastour of St Andrewes Hubbart in little East-cheape London, sometimes fellow of Lincolne Colledge in Oxford. And now published, to the glory of God, the edification of his Church, and the honourable memoriall of the author, by William Holbrooke, preacher of the Word of God in the church aforesaid	Randall, John, 1570-1622.; Holbrooke, William.	1622 (1622)	STC 20675; ESTC S115634	15,134	32

THE NECESSITIE OF RIGHTEOVSNES OR A PROFITABLE AND FRVITFVLL SERMON Vpon the fift Chapter of the Gospell of S. Mathew vers 20. Preached and Penned by that famous learned iudicious Orthodoxall holy wise and skilfull Preacher and servant of God now deceased and with his God triumphing in Heaven IOHN RANDALL Ba●●elour of Divinitie Pastour of St Andrewes Hubbart in little East-cheape LONDON Sometimes Fellow of Lincolne Colledge in OXFORD And now published to the glory of God the edification of his Church and the honourable Memoriall of the Author by WILLIAM HOLBROOKE Preacher of the Word of God in the Church aforesaid LONDON Printed by I. D. for Nathaniel Newbery and William Sheffard and are to be sold at their Shops in Popes-head Alley 1622. TO THE RELIGIOVSLY AFFECTED LADY THE LADY BENNET Wife to Sir Iohn Bennet all happinesse here and hereafter bee multiplied MADAM AS you were a great looser by the death of that servant of God master Randall who was to you whilst he lived a faithful and able counseller both spiritually and bodily and from whom you received great satisfaction direction and comfort in all distresses whensoever you resorted to him as you haue oft confessed to the glory of God And as your loue was great to him manifested many wayes whilst he liued and in his sicknesse and since his death by your much lamenting and weeping for the death of him that a man may say of you and your loue to this man departed as the Iewes did of our Saviour concerning his loue to Lazarus when he wept over him Behold how he loued him Ioh. 11.36 So I know your Ladiship will be readie to receiue and yeeld your best countenance to whatsoever was his wherevpon I haue made bolde in testimony of my thankfulnesse to your Ladiship for your readinesse lately to doe me good here to Dedicate vnto you a Sermon of his Preached and penned by his owne hand as it commeth to your view I need not perswade your Ladiship to accept it I know the child shall be welcome both for it owne and Fathers sake especially considering that it will in some sort supply the losse and absence of a profitable and deare friend whom though you cannot heare nor see any more speaking vnto you and counselling viva voce yet you may heare and see counselling you by this and other of his writings for friends absent whether liuing or dead speake by writing when they cannot be personally present and viva voce speake Consider then good Madam when you reade this and other of this mans writings you heare him speaking vnto you and counselling you and this will be motiue enough to perswade your Ladiship to entertayne what is here presented vnto you The Lord Iesus that Counseller of his Church and People by his Spirit counsell direct and comfort you and so supply the lacke of this and other friends he being in stead of all To him I doe and will commend your Ladiship for euery good blessing by Prayer And in Him I rest and acknowledge my selfe your Ladiships much bounden friend WILLIAM HOLBROOKE TO THE RELIGIOVS GENTLEVVOMAN Mris THOMASIN OVVEFIELD All happinesse in this life and that which is to come be multiplied GOod Mris Owefield Considering your case to be the same with the Lady Bennets aforesaid both in respect of your losse in Mr Randall who was as to her so to you a faithfull Counseller every way as you haue often confessed and also in respect of your loue to him both in life sicknes death and since onely the odds is on your side in that you haue not onely in your owne particular susteyned a losse but your Family also by the death of that worthy servant of God who oft instructed them in the way of the Lord considering I say your case to be like vnto the foresaid Ladies in the foresaid respects I haue made bolde as a testimony of my thankefulnes for your loue divers times shewed vnto me to Dedicate this Worke also to you that your losse may in some sort be supplyed by seeing and hearing him speaking to and counselling you in Print whom you so reioyced to see and heare speake when he was living by word of mouth I make no question of your acceptance of what was his as this was both penned and Preached by him as here it commeth to your View My desire shall be to God for you to blesse this and all the labours of his which you haue inioyed any way to the furthering edifying and confirming of you and yours vnmoueably in your present faith which God grant for his Christs sake in whom I am And rest your much bounden Friend WILLIAM HOLBROOKE THE NECESSITIE OF RIGHTEOVSNES MATHEVV 5.20 For I say vnto you Except your righteousnesse exceed the righteousnesse of the Scribes and Pharises you shall not enter into the Kingdome of Heaven AS soone as our SAVIOVR had wonne certaine Disciples and followers to himselfe some by his Word and expresse commandement as Peter Andrew Iames and Iohn whom he called from their Nettes to follow him that he might make them fishers of men as it is in the fourth Chapter of this Gospell verse 22. and some by his Doctrine teaching in their Synagogues and Preaching the Gospell of the Kingdome verse 23. and other some by his Miracles healing the Lunaticke curing the Palsie dispossessing the Devils and helping every sicknesse and every disease among the people as it is vers 24. so that there followed him great multitudes out of Galilee and Decapolis and Ierusalem and Iudea and from beyond Iordan as it is in the 25. verse of that Chapter As soone I say as he had so done he went vp into a Mountaine and his Disciples thither resorting to him he opened his mouth and made a Sermon to them as it is in the beginning of this Chapter In which his Sermon having first proposed vnto them whole troupes and multitudes of blessings and withall shewed them how to attaine thereunto he giues them certaine necessary instructions for their vocation and that especially they should be carefull in doing good workes that whereas they were the Salt of the earth they must not be vnsavoury but by their good example season the hearts of the people and whereas they were the light of the world they should so shine before men that they seeing their good workes might glorifie their Father which is in heaven as it is vers 16. And because the Law and the Prophets of God are the onely rule of good workes therefore vers 17. hee puts them in mind of them both shewing that he is not come to destroy them but to fulfill them and therefore howsoever he preaches faith and the free remission of sins and the glad tydings of the Gospell yet he is so farre from abrogating the Law from disanulling good workes that contrariwise the chiefe end of his comming was to establish good workes and to fulfill the Law For as a Painter that hath first cast

his ground of white or black or any such colour when afterward he staines it againe in sundry places with sundry other colours to fashion his worke cannot be sayd to destroy or quite deface his ground but rather to garnish it and fill it vp and make it perfect even so our Saviour comming to teach vs the right sense and vse and end of the Law cannot be sayd to destroy the Law but rather garnishes as it were the ground of the Law with his true Interpretations and right vses supplying all the imperfections thereof and filling it vp in every poynt so that as it is in the 18. verse not one iot or title thereof should escape vnfulfilled And whereas the Law was before depraved and so the people seduced and deluded by the Scribes and Pharisees therefore in this his Sermon he examines their false glosses from point to point and reformes all their depravation of the Law laying this Verse which I haue read vnto you as the ground of that which followeth wherein he disswades and brings his Disciples out of conceit with their former Teachers he seekes to purge them of the old leaven of the Pharisees and would not haue them retaine the least smatch or relish thereof the very righteousnesse of the Scribes and Pharisees must become odious to Christs Disciples Text. Your righteousnesse sayth he must exceed the righteousnesse of the Scribes and Pharisees Neither was this onely a counsell or exhortation as though it onely were a thing meete and convenient for his Disciples to be better then the Pharisees and he would faine haue them so to be but this is an absolute Precept of great waight and importance it is as much as their soules are worth Text. for except this be so they shall never enter into the Kingdome of heaven And that they might consider the better of it and beleeue it more certainely he tells them that this Doctrine is not from earth but from heaven it comes not from man but from God Text. I say vnto you sayth our Saviour that it is so indeed For I say vnto you except your righteousnesse c. So then this Scripture is a kind of Intermination or Threatning which our Saviour makes to his Disciples Wherein we may obserue First the Asseverant manner of speech here vsed Christ sayth I say vnto you Why all this Chapter is spoken by Christ for it is a Sermon that he Preached to his Disciples but he would haue this Doctrine sticke more closely to their hearts and throughly considered aboue all other poynts therefore he layes it before them nay he fastens it vpon them with speciall termes of Asseveration I say vnto you Secondly the Dutie which here is required of them and in them of vs their righteousnesse must exceed the righteousnesse of the Scribes and Pharisees Thirdly the Penaltie here threatned them vpon default of the performance of that Dutie even the losse of Heaven it selfe you shall not enter into the Kingdome of Heaven First of the Asseveration I say vnto you As if our Saviour should thus haue spoken to his Disciples 1. I. The Scribes and Pharisees haue seduced you and taught you all this while erronious Doctrine they were blind Leaders of the blind but I that am the light of the World I teach you better Doctrine I say vnto you otherwise then they did The Scribes and Pharisees taught you that externall and outward righteousnesse was sufficient to salvation they are lyers but I that am the Truth I say vnto you otherwise The Scribes and Pharisees taught you that the Law goeth no farther then to the outward man it speakes nothing to the inward motions and affections of the heart they are destroyers and corrupters of the Law but I that came not to destroy the Law but to fulfill it I that was present at the making of the Law I that was an agent in the publishing of the Law I that came out of the bosome of my Father to teach the right sense and the true vse of the Law I say vnto you otherwise that except your righteousnesse exceed c. Or as if our Saviour should thus haue spoken to his Disciples See that you make no doubt of the truth of this Doctrine for it is I that speake it therefore beleeue it certainely I say You need not suspect any danger in it for it is I that speake it therefore receiue it ioyfully I say Let it not slip you without due meditation for it is I that speake it therefore remember it carefully I say See that you faile not to yeeld present obedience to this Doctrine for it is I that speake it therefore practise it dutifully I say vnto you I say Very fitly doth this word Say agree with the person of him that speaks it He sayth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Say I say who is indeed properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum the Substantiall Word himselfe This is peculiar to Iesus Christ the Sonne of God the second person in the ever-blessed Trinitie to reveale vnto vs the secrecies of God and by the words of his mouth to teach vs the way of our salvation At sundry times and in divers manners saith the Apostle God spake in old time to our Fathers by the Prophets but in these dayes he hath spoken vnto vs by his owne Sonne Heb. cap. I. ver 1 2. He hath spoken sayth the Text not onely by his Messengers but even mouth to mouth and face to face as we see in this place I say vnto you Many things our Saviour knew within himselfe which were not meete to be imparted to his Disciples but this was a matter that concerned them very neere and therefore he telles them of it I say vnto you Many things our Saviour was to tell his Disciples but they must first be growne to some better perfection according to that Ioh. 16.12 I haue many things to say vnto you but you cannot beare them as yet but this was a principall ground-worke of that holy Religion which he was afterward to build vp in his Disciples hearts and therefore it is one of the first lessons he teaches them one of the first things that he sayth vnto them Many things our Saviour would haue his Disciples acquainted withall even whilest they were novices in the Faith whereof he giues them but onely as it were an inkling to whet on their witts by some Parables and darke speeches leaving it to be found out by their owne industrie but this was a mayne poynt of their salvation and therefore without any Parable without any circumlocution without any trope or figure at all he telles them of it openly and plainely in very expresse termes I say vnto you Vnto you I speake not to the Scribes and Pharisees they are ignorant You. and let them be ignorant still but it is you that I desire to instruct and therefore I say vnto you You that looke for a portion in my

matter of Imitation for vs that are of the Ministery teaching vs after the example of our Saviour not to impart the mysteries of salvation to all men indifferently but rather in wisedome to make choise of our Auditors as neere as wee can to whom wee deliver them A practise which our Saviour doth not onely countenance by his example in the execution of his owne office but he giues the same also in charge by way of precept vnto his Disciples in their Commission For so wee reade Mat. 10.11 Into whatsoeuer Cittie or Towne you enter enquire who is worthy in it As if he should say As many as you find to be vnworthy and vnfit to heare your words haue no dealing with such persons but depart from them and shake off the very dust of your feete for a witnesse against them For as the Israelites when they were amongst the Babylonians did hang vp their Harpes vpon the Willow trees and would not sing the songs of Sion in a strange land as it is Psal 137.2 3. Even so the mysteries of God are very sparingly to be handled in the presence of those that are prophane and wilfull who will be ready to scoffe at such holy things and to open their blasphemous mouthes against them And as Ezechias should not haue shewed the King of Babylon his golden Vestments Isaiah 39.2.3 So neither ought the precious mysteries of God to be committed to wilfull vnbeleevers I seeke not hereby to enforce an absolute necessitie of this practise as to be alwayes observed as though every one of vs should be bound to make speciall choise of our Auditors for every thing we speake for this is a thing impossible and if it could be alwayes performed yet there is no absolute necessitie in it for Moses must speake to Pharaoh though he know before hand and be certified from the Lords owne mouth Exod. 3.19 Exod. 7.2.3.4 that Pharaohs heart is hardened and he will not heare him And Ezechiel must speake the words of the Lord vnto the Iewes Ezech. 2.4.5.7 though the Lord haue certainly forewarned him that they are a stiff-necked and rebellious people and such as will not heare him But this is that which I would shew you what an excellent and necessary a thing discretion is in the Ministers of God and how chary we ought to be in delivering the mysteries of God that we doe not giue such holy things vnto dogs nor cast his precious pearles before swine And seeing it is not in our power still to make choise of such Auditors as shall be fit for our instructions therefore wee must be wise in making choise of such instructions as shall be fit for our Auditors If thou doest light vpon those that are prophane and wilfull to them if thou speakest any thing thou must speake of the judgements of God but when thou meetest with more towardly tractable spirits such as these Disciples were these thou must entertaine with such a kindly lesson as this is which our Saviour here vseth to his Disciples Vse 2 The second Vse of this Doctrine is for the people for seeing our Saviour doth here make speciall choise of those to whom he doth reveale these mysteries here is an Item for the people that if they do not feele the message of salvation in themselues nor their hearts inwardly admonished in some measure to true obedience they are to take a strong preiudice against themselues that surely the Lord doth as yet esteeme them to be vtterly vnworthy and vnfit for all goodnesse that like dogs and swine they are not admitted to such holy Pearles If the Gospell be hid sayth the Apostle it is hid to them that are lost 2 Cor. 4.3 And they whom the Lord hath not made acquainted with the matters of their owne salvation they are as yet in a very hard and damnable estate It is a fearefull thing to be debarred of the meanes of our salvation as these Scribes and Pharisees in some sort were debarred in that the Lord doth not vtter the course of salvation within their hearing On the other side it is a very ioyfull and comfortable blessing that the Lord should teach vs how we may be saved as here he teacheth his Disciples acquainting them in private and very familiarly with the ready way to the kingdome of Heaven Let therefore every man throughly sift and examine himselfe whether by all the hearing that ever he hath had benefit of he findes this fruit within himselfe that he is inwardly admonished and inclined in his owne soule to leaue the common and ordinary way of the world and betake himselfe to a more strict and severe course of life such as is peculiar but to few and yet to all Gods children For this indeed is the very present case of these Disciples whom our Saviour would weane from the ordinary course of the Scribes and Pharisees and advise them a Peculiar course of his owne direction And when thou hast thus examined thy selfe if thou doest find any such effect within thy soule then thou must record and magnifie the infinite mercies of Almightie God to thy owne endlesse comfort but if thou doe not feele this fruit within thy selfe then must thou know that as yet thou art in the feareful estate of condemnation and that God hath left thee to take the ordinary courses that the world is wont to take that so thou maist be condemned togither with the world And this consideration will make thee if thou hast any sparkles of grace in thee at all to rowse vp thy selfe and continually to striue with Almightie God in hearty Prayer that for his owne glory sake he will vouchsafe at the length to reveale and open vnto thee the mystery of thy salvation and withall to open thy heart that thou maiest vnderstand the same and beleeue it and yeeld ready obedience thereunto And thus much concerning the first principall point that I propounded to your godly consideration out of this Scripture namely the manner of his speech or the termes of Asseveration whereby our Saviour would fasten this lesson vpon his Disciples I haue stood vpon it the longer because as you see it hath ministred vnto me good store of such matter as is fit and very pertinent to this present Assembly Now proceed we to that which followes so farre forth as the time shall permit Except your righteousnesse c. The second principall poynt which hence I observed was the Dutie which is here required of them and in them of vs Text. their righteousnesse must exceed the righteousnesse of the Scribes and Pharisees Wherein we are to obserue first the matter of that Dutie it is righteousnesse secondly the qualitie of that righteousnesse which is here expressed partly by way of Negation not such a righteousnesse as is that of the Scribes and Pharisees and partly by way of Affirmation Text. but such as beseemes the Disciples of Christ the true Children of God your