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
A73882	The Christian's theorico-practicon: or, His whole duty consisting of knowledge and practice. Expressed in two sermons or discourses at S. Maryes in Oxon. By Robert Dyer, Mr. of Arts, late of Lincolne Colledge and Hart-hall in Oxon, now lecturer at the Devizes in Wiltshire.	Dyer, Robert, b. 1602 or 3.	1633 (1633)	STC 7393.5; ESTC S125218	27,164	126

shall dwell in his Tabernacle or rest on his holy hill you shall receive this Answer Psal 15.20 the man that walketh uprightly and doth righteousnesse Psal 15.2 If you aske our Saviour who shall enter into the kingdome of Heaven hee 'l answer you Not every one that saith unto him LORD LORD but he that doth the will of his Father which is in heaven Mat. 7.21 Matth. 7.21 Aske him againe with the young man how he may gaine eternall life Mat. 19.17 he bids you keepe the Commandements Matth. 19.17 Inquire of him yet againe who are blessed he tells you Luk. 11.28 those that heare the Word of GOD and keepe it Luk. 11.28 If any doubt of the possibility of keeping the commandements Dub. for that in many things we offend all as Saint Iames we are all gone out of the way Iam. 3.2 we are altogether become abominable Psal 14.3 Pro. 24.16 as the Kingly Prophet And the Iust fall seaven times a day as the wise King I confesse that in the exact rigor of Iustice Resp or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none is able as our Adversaries of Rome would faine have it fully to observe them yet in a moderate sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they may bee truly though but imperfectly kept For there is a threefold keeping of the Commandements 1. True and perfect thus no man CHRIST IESVS onely excepted is able to observe them 2. Neither true nor perfect thus Hypocrites seeme to keepe them but doe nothing lesse 3. Lastly true but imperfect thus true beleevers may and must keepe them in this sense Zacharias and Elizabeth walked in all the Commandements and Ordinances of GOD blamelesse Luk. 1.6 though not sine Culpâ yet sine querela as doth also every elect Childe of GOD willingly uprightly faithfully and constantly and so after a sort perfectly too by a perfection of parts though not of degrees But I returne to the path from whence I have a while strayed Aske the grand Doctor of the Gentiles once for all who are justified hee 'l informe you not the hearers but the doers of the Law Rom. 2.13 Rom. 〈…〉 I might be infinite in this subject You have the same doctrine often repeated by the same Apostle almost in every Epistle of his seconded by his Fellow-Apostles Iames Peter and Iohn and preached by an Angell from heaven in the Apocalyps Apoc. 22. But I may not be tedious in a matter so unquestionable This is the Epitome as well of GOD's Word as man's duty scarse shall you reade any part of Scripture where it is not either injoyned by precept confirmed by prophecy or commended by example neither should there bee any particle of our lives inconformable to it by obedience What Seneca said of his Philosophy is more truly verified of Religion Sen. Epist 15. 20. Philosophia saith he non est populare arti ficium nec ostentationi paratum non in verbis sed in rebus est nec in hoc adhibetur ut aliqua oblectatione consumatur dies vel ut dematur otio nausea sed animum format fabricat vitam disponit actiones regit c. So neither is Religion ordained for a Subject of our discourse a remedy for Idlenesse or an imployment rather of recreation then labour as too many in these loose times make it No it must be the rule of our actions the Cynosure of our Conversation and the Steere of the whole Course of our Pilgrimage So the vulgar trāslation reades it Vita hominis militia super terram saies holy Iob Iob 7. ● the life of man is a warfare upon earth this is the truest Embleme of our Christian profession which the Apostle most divinely amplifies in the 6. of the Ephesians prescribing a compleat forme both for our Armour and Combat Ephes 6. ver 14.15 16 17. Put on saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armor of GOD the Girdle of Truth the Breast-plate of Righteousnesse the Shield of Faith the Helmet of Salvation c. Neither in this warre may any of us be idle spectators the power and vigilancie of our grand enemy being no lesse then the Prince of the Aier Ephes 2.2.1 Pet. 5.8 and as a roaring Lion which walkes about continually seeking whom hee may devoure requires our exactest care and greatest diligence to withstand him 'T is not sufficiēt only to sift out his wiles know his stratagems we must also bestirre our selves to countermine him and by our indefatigable industry strive to give him the repulse and overthrow The life of a Christian then must be militant and practicall and by how much the more hee bestirres himselfe so much the nearer is he to his triumphant recompence Merces non datur nisi operantibus Hee may not expect his Harvest without the Labour of Sowing and Reaping 't is the frequent Metaphor of the Schooles in their owne termes he must be messor in viâ before Comprehensor in patriâ operative before rewarded doing before he can be happy If ye know these things happy are yee if yee do them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictetus the practise of wholesome precepts saies the Stoick is the first and especiall part of Philosophy of divinity say we Neither is he a fit auditor of the former saies the great Peripatetick who is only an auditor who by reason of his Inexperience or violence of Passion is wholly unfit for or diverted from action Arist 1. Eth. Cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wel may these Heathens rise up in judgement against us who from the glimmering light of nature or the opinion of morall honesty gave precepts for the doing yea and performed more better actions for substance then Christians from the Light of divine truth or the assured confidence of an eternall reward Good GOD how doe we thwart our profession by the obliquity of our actions appearing outwardly as faire as Helena but are within as deform'd as Hecuba like a Mountibankes Gallipot which containing poyson within hath a title importing a preservative May not that be objected against us which was once against the Athenians Athenienses sciunt quae recta sunt sed facere nolunt We know the truth and only truth of our faith and profession we are many of us more then covetous of knowledge insatiable hearers and as frequent in the discourse hereof as seeming zealous for the defence and yet how doe our actions like the hand of a false diall point a contrary way as if our tongues which were given us to expresse the abundance of our heart had beene made of purpose to contradict and belie it or that our whole duty consisted in hearing knowing and talking of Religion but it concerned not our profession to practise it What an incongruity folly is it as Lactantius speakes non in pectore sed in labijs habere bonitatem to reserve goodnesse only in our lips not in our hearts

to bee wise beyond sobriety verifie that of the Comedian Nenimium intelligendo faciunt vt nihil intelligant Terent. which wee may English in the Apostles phrase 1. Cor. 8.2 While they thinke they know any thing they know nothing yet as they ought 'T were good for these men to take the counsell of that elegant Father Hom. 26. in Rom. Chrysostome Ne vocemus Deum in judicium c. Let us not call GOD into judgement nor enquire why hee left this man and call'd another for this were nothing else then if the servant rejected by his own fault should curiously sift the whole Oeconomy of his Master Miser cum te rationum tuarum solicitum esse oportet à Domino rationem exigis tanquam rationem non redditurus Miserable man when it behooves thee to care for thine owne accounts and how thou mightst reconcile thy Master to thy selfe thou requir'st an account of him as if no account were by thee to be render'd Aske Philosophers and they will tell you that Vehemens sensibile tollit sensationem laedit sensorium let such curious Inquisitors then beware that this too glorious object dazle not the eyes of their Intellects and burne them while they thinke with the Fly but to hover about this light Gerson though himselfe a Schooleman and you know how many unnecessary Questions they vsually propose in his second part de Naturâ Qualitate Conscientiae very moderately distinguisheth of a three fold knowledge the first of things profitable the second of things necessary and the third of things impertinent to salvation For the first his Instance is the Scripture as the Epistles of Saint Paul the History of the Evangelists c. wherein though hee fall somewhat short of us and the truth who constitute the necessity of this knowledge in some competent measure yet goes hee beyond his moderne Successors who as you have heard make the knowledge of Scripture not onely unnecessary for their Laity but many times hurtfull and pernicious Of the second sort are the Decalogue the Articles of our faith the doctrine of the Sacraments without which if sufficient age and meanes bee affoorded us salvation is hardly obtained Of the third sort are many humane arts and sciences as Geometry Arithmeticke and the like and whether the multiplicity of our over inquisitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even in divine affaires may not hither bee referred I referre it to your censure Sure I am that the revealed will of GOD is the rule of our Actions and to be ignorant of this argues either great contempt or negligence ● approve it not I altogether condemne it but for those secrets which GOD hath reserved to himselfe they are too wonderfull for our knowledge wee cannot comprehend them and we may not make our selves his secretaries nor presse too irreverently into his Chamber of presence sufficient be it for us that wee are of his Court though we be not of his Counsell Aug. Ignorare velle quae summus magister docere noluit erudita est inscitia Wee may not soare too high with the weake wings of our slender contemplation least with Icarus our wings by over neare approaching to his glory bee melted and wee precipitated into a Sea of miseries if not into the gulfe of fire and brimstone To summe up all in a word and that in the phrase of a learned Father Prosper de Provid Quae Deus occulta esse voluit non sunt scrutanda quae autem manifesta fecit non sunt negligenda ne in illis illicitè curiosi in his damnabiliter in veniamur ingrati The things which GOD would haue secret are not by us to bee searched into neither are those which he hath manifested unto us to be neglected that wee bee not found unlawfully curious in the one or damnably ungratefull in the other Our Saviours phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if yee know these things and these as you may perceive by the precedents are but our duties of Charity and Humility Lessons easie enough Why doe wee then affect the knowledge of things so Infinitely above our reach let us rather descend into our owne bosomes and endeavour to know our selves de Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iuvenal Let us search out every man the deceitfull wiles of his owne heart this is most truly divine knowledge and wee shall finde difficulty enough in this yea so much that wee may say of it as Caesar once did of the Scythians Caesaris Comment Difficilius est invenire quàm interficere 't is harder to know our selves and finde out the manifold Meanders of our exorbitant affections then to overcome them Let this then bee our study this our endeavour For whereas other speculations onely informe our Intellects and teach us to know this reformes our Wills and teacheth us to doe those may perhaps please our fancy but this directs the course of our actions and is the onely rule of our practise Which is my second part the employment of our Will and followes now to be considered THE SECOND PART Reserved for and prosecuted in a second Sermon IOHN 13.17 MA 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Happy are ye if yee doe them The place if Musculus bee in the right is chiefly objected against them The second Part. Musculus in loc who are much conversant in hearing and understanding the word but little in observing including both a positive and negative proposition that as those who know and doe are unspeakeably happy so are those who know and do not beyond expression miserable The ground whereof is the absolute necessity of practice to Salvation and as great insufficiencie of Knowledge without it together with the necessity of joyning each to other in it's due measure and proportion For the necessity of our practise Nature it selfe reades us a visible Lecture and points out this way unto us Every Creature we see indeavours to reduce it's operative power into act and to performe those actions which Nature it 's benigne parent hath conferred The Fire is alwaies propense to heate the Sunne to illuminate the Earth to fructifie and the Soule of man to thinke or meditate on some one of it's various objects Thus are they alwaies busied in the end and scope of their Creation convincing man their temporall governour of Idlenesse and folly in the fruitlesse expence of his time But were Nature silent Scripture our infallible rule and directory is as copious for this as authenticke Please you peruse the fourth and foure subsequent Chapters of Deuteronomie Deut. 4. c. you shall finde them replenish't with nothing but precepts and exhortations to doe the will of the LORD to observe his Lawes to keepe his statutes ordinances and Commandements c. Yea so often are these Injunctions inculcated as if this lesson were never throughly learn'd till repeated in the obedience of their actions If you aske the LORD with the Psalmist who