Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	enter_v	kingdom_n	lord_n	7,476	5	4.1420	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29386	Division divided, or, Ruines fore-runner discovered and decyphered in a sermon before the right honourable and right worshipfull the Lord Major and Aldermen of the city of London, preached on the Lords-day, September 20, 1646, in Pauls Church, London / by one that wisheth well unto and daily prayeth for unity and uniformity in these three kingdomes.	Bridges, Walter.	1646 (1646)	Wing B4484; ESTC R23810	54,734	72

God they were never troubled in all their lives ubi non hoc bellum ibi pax diabolica saith Saint Austin Where there is not this warre there 's a devilish peace How happy was Paul in his smiting to the ground his blindnesse distresse of Conscience prayer and the like you know the story Act 9. the excellency of godly sorrow and the effects therof 2 Cor. 7.11 are set forth unto us if we would hearken to Gods holy word as in the body so in the soule there is but the wound and the medicine in the body and but the sinne and the sorrow in the soule no more to be regarded 1. Chrysostome's resolution concerning swea●ing Some zealous man for God must doe as heretofore Chrysostome did when he was to preach to the Athenians it seems they were a people much given to swearing and he protests that untill they leave their swearing he will never leave preaching against it even so would I have the Ministers of God to resolve never to leave preaching against false bottomes till our people be setled upon a true one and our falfe bottomes are not a few whereon men settle themselves Mat. 7.23 and then will I professe unto them I never knew you False bottomes Depart from mee all yee that worke iniquity profession without practise the mistaking of the meanes of grace and holinesse for grace and holinesse it selfe Selfe-love and thinking our selves to be something when we are nothing formality and meere out-sidenesse in Religion opus operatum and the serving of God with an action done these are the things which breed so many miscariages amongst us 2. Fundamentals But how shall this worke be done No other way but by preaching and pressing the fundamentals Such texts as that Mat. 18.3 except yee be converted yee cannot enter into the Kingdome of Heaven Verily verily I say unto thee except thou be regenerate and borne againe thou canst not enter into the Kingdome of Heaven Iohn 3. Such texts I say as these are they must be preach'd opened and applied The Fathers tell us in good earnest that they did never beleeve another man had need to be converted untill they were converted themselves this is downe-right dealing I like it very well and it remembers me of what Lactantius saith Were there saith he but 7 wise men in Greece If but 7 wise men in Greece none at all no but 7 onely why then there was none there must be some more wise men to judge of their wisedome otherwise a wise man is not a wise man in the judgement of a foole Wise men thinke that Religion is exceedingly decaying in England because a yong Hipocrite makes an old Atheist sure and there are now so many of the first that in the next Century we thinke there will be not a few of the last our God provide for his people The great Prophet alwayes preached a way He that preaches not a way preaches nothing and so must the lesser doe it is dangerous to presuppose a people to be Saints and holy and so to preach unto them it were better to teach them how to be so and to try whether they be so or no. Better I say I thinke to aske our Saviours question whom doe you say that I am 2 Questions Mat. 16.15 then to aske that question Acts 19.2 Have you received the Holy Ghost since you beleeved let the godly wise consider it and they that have the worke of the harvest in their hands Not a few I beleeve in this great City puffed up with their perswasion of themselves and others of them if they should come to cleare dealing withall must say that they had need to be instructed in the doctrine of Faith Baptisme and the Holy Ghost too Well the Scripture speakes of a good conscience Acts 23.1 of a cleare conscience Acts 29.16 of a pure conscience 1 Tim. 3.9 of a purged conscience Heb. 9.14 of an evill conscience Heb. 10.22 of a weake conscience 1 Cor. 8.12 and of a seared conscience 1 Cor. 4.2 which of these now is thy conscience it behoveth thee to take notice of And take this with thee whosoever thou art 1 Ad sui preservationem 2 Ad preservationem universi I never heard a description of vertue that pleased me better then that Brevis et vera definitio virtutis est ordo amoris Aug. vertue is nothing else and grace too but the very ordering of our love take heed of a heart and conscience loving divisions which God hateth The Philosophers say there is a twofold motion in naturall things one whereby they move unto the preservation of themselves and another whereby they move unto the preservation of the whole universe Water naturally moves downe-ward neverthelesse for the generall good it will move upwards rather then faile so should Religion and good conscience doe move to our private good so as that withall we remember that we serve our generation and be usefull also It is an ill spirit and a worse conscience that hath so much minde of its owne things that it regards not the things of the Lord Jesus Christ Use 6 The 6. use teacheth us Gods course of convincing men Course of convincing men How to convince I say a work of the Holy Ghost a work which is sometimes as immediately going before conversion as the morning before the day as in those Act. 2.37 they were pricked in their hearts and they said men and brethren what shall we doe to be saved and in all the such like instances wheresoever For of this let men be well assured that whensoever God doth clearly reveale himself to the soule Marks of a man rightly convinced He presently worketh this great work of conviction and in this order 1. God maketh a man to beleeve his misery by sin and to be much troubled for it 2. He consulteth in this case what to doe and is much troubled about it 3. He is exceedingly broken in heart and humbled to the dust 4. Above all things in the world he desireth forgivenesse of those sins which with a free heart he now confesseth 5. He forsaketh all for the assurance of that pardon and highly prizeth it yea all things drosse and dung in comparison of it 6. He applyeth Christ and his promise lives therein groaning after all excellencies effects and evidences of pardon In this order holy Scripture sets forth conviction to be wrought But yet further it may be marked that 1. Gods worke sometimes Conviction is indeed the work of the great God and of him alone he is the heart-opener Whose heart the Lord opened that she attended unto the things which were spoken of Paul Act. 16.14 For it is not the willer nor the runner but God that sheweth mercy Rom. 9.15 16. of old the Lord had these wayes to convince his people 1. There were Philosophers Prophets or Poets and Orators and Wisemen of whom what vice was it

Christo Tert. Sins merese certainely if duty faile as it hath done and doth daily we shall all faile with it I heare some say I●le sing no Psalmes at home or at Church either unlesse I be sure they be all Saints I sing with I heare others say I 'le not Catechise my children for feare I should make Hypocrites of them Whence came this Doctrine forth Are these indeed the words of truth and sobernesse Heretofore good Christians have found benefit by the old way of duty and yet not trusted to it or any thing but the onely to be trusted For what goodnesse is there without a God and what God ●i●hout a Christ Heretofore these things were thought to be the way to the Kingdome though not the cause of reigning Betweene trusting to a worke done and not doing it when it ought to be done is a great difference 2. Increase of sinne must be acted against increase of all sin but especially of such kinde of sinne and wickednesse as becomes a man's sinnes that they are also Gods punishments because they beleeved not the Gospell because they received not the love thereof God gave them up to beleeve a ●ye 2 Thess 2.11 If any man shall doe his will he shall know of the Doctrine whether it be of God or no Jo. 7.17 These two sins increase mightily amongst us the want of love and truth and the want of practice thereof under which two notions indeed the whole of the sinne of our time is committed Between wit learning authority 〈…〉 〈◊〉 and 〈…〉 and experience there hath been a great question which should be the greatest but it was alwaies granted to experience to 〈◊〉 for it being conversant about sensible things and by 〈…〉 tained doubtlesse it doth not so easily erre in the ●bject as 〈◊〉 courses and deductions of skill We have had gracious experiences of the conversing with and finding of God in publike ordinances and of the sweetnesse that is to be found in the love of practise and of duty if any man have found another a newer a nearer way to communion with God I doe not grudge him his nor will I till I see more be drawne out of mine owne Prudence among the Ancients had wont to be painted thus Prudence what An Hand full of eyes with five fingers long strong and very white and faire that is to say Memory understanding circumspection fore-sight and execution if there be prudence amongst us as I hope there is yet much left nor doe the prudent keepe silence in the gate I hope we shall remember our peace how yet young it is understand the things that make for it looke about and see who causeth divisions fore-see that which our Lord saith will be the issue and doe execution impartially on the Peace-disturbers The fifth Use leades us to see 5. Use Direction That there is a rule of Condemning Divisions not all of them nor promiscuously are they to be adjudged against but regularly and with discretion Some have said Cause of all errour and thought That the causes of all the errours of our times have been such as these mis-application fallacy credulity supine carelesnesse and the cleaving unto antiquity and authority over-much without such disquisitions as become those that would Try all things and hold fast that which is good And if I should stay a little here and take these into consideration surely much and exceeding much might be said Men are made up of mis-applications they are preached and practised if fallacy and sophisme ever would passe for current reasoning and Religion surely they are now gilded over to deceive the eyes of the simple credulity such as the wise man hints The foole beleeveth every thing is the Idoll of the times and when all these goe before you must needs thinke what followes after amongst many men even a resolved negligence of every thing till every thing be established The King of Navarre to Beza or if they seeme to doe or say something it is but as the King of Navarre said to Beza That he would goe no further to Sea than he might sleepe ashore when pleased him or as the Polititian said He would follow Religion as he followed a Horse not too neare for feare he should kick and hurt him A man's foolishnesse brings him into formality and that into nothing But this is that which undoes our times and people they have false selves and they have false Glasses whereinto they looke themselves False selves too truely looked unto and a false Glasse will not easily shew a true face marke then these false-selves-following Men will say They have a care of all these selves and they have a selfe of Religion Then for answer 1. The Selfe of Religion men speake of so much 1 Times Selfe mystically it is a Religion without Reformation I read men as well as bookes and heare men scoffe at the great Reformation at our great Reformers too but these are great sensualists a Generation of men and women concerning whom our Apostle is very plaine They speake evill of the things they know not 2 Pet. 2.12 That place of the Author to the Hebrewes is to be marked diligently its designe and the Doctrine therein as exceeding fit for our times Reformation the first Tabernacle stood onely in meats and drinkes and divers washings and carnall ordinances imposed on them untill the time of Reformation which word I heare finde onely in the New Testament and may be expounded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the season of better judging so then I conclude that till the time such a time onely a time of Reformation some things were to continue who therefore destroyes Reformation destroyes one of Gods designes speake not against Reformation Common Prayer And here now for our Booke of Common Prayer men are divided strangely For 1. Some aske Shall we have none of this and complaine that for want of formes of Baptizing c. for the Country their Ministers make but halfe Marriage and commit such whole absurdities in the Baptizing of Infants Administration of the Lords Supper c. That it grieves some causeth others to jeere and shames the Ordinance and that Solemnity wherewith the things of God should be performed The Slavonians seeking to Pope Formosus that they might have Service in their owne Mother Tongue Slavonians request it was debated in a Counsell wherein a voyce was heard from Heaven saying Let every Spirit praise the Lord and all Tongues confesse him Whereupon for that time it was granted This is found in En. Silvest 2. Some stubbornely againe say peremptorily Wee 'le have none but this in this we have been brought up thus our fathers served God Raboldus and as they so we The Duke of Frizland Raboldus by name about the yeare of our Lord 900. being perswaded as he pretended to imbrace Christianity as he went to be baptized and had the one of his feet