Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	lord_n	spirit_n	word_n	5,194	5	4.0899	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01898	A childe of light vvalking in darknesse: or A treatise shewing the causes, by which God leaves his children to distresse of conscience. The cases, wherein [God leaves his children to distresse of conscience.] The ends, for which [God leaves his children to distresse of conscience.] Together vvith directions how to come forth of such a condition: vvith other observations upon Esay 50. 10, and 11. verses. By Tho: Goodwin B.D.	Goodwin, Thomas, 1600-1680.	1636 (1636)	STC 12037; ESTC S103254	155,960	295

the light of this fire which carnall men not born againe content themselves with is that excusing which naturall conscience upon the performing any outward act of just dealing hath in such mens hearts mentioned Rom. 2. 15. And the walking in the light of this fire What by walking in the light of the fire is resting therein all their dayes not endevouring to have their hearts changed and to get a new principle of grace and of love to God fetcht from Christ as the spring of all Vse THe first Vse is Vse 1 seeing so many offer up but common fire to God Examine what fire we offer up to God it is good you examine whether that righteousnesse you think to please God with be any more then fire of your owne kindling First 1. The originall of it That righteousnesse which is kindled in thy heart and blazeth in thy life whence was it first enkindled examine the original of it Was it kindled in thee by fire from heaven that is by the Holy Ghost comming downe in Gods ordinances on thee as fire burning up thy lusts 〈◊〉 thy heart dissolving the workes of the devill enkindling sparks of true love to God zeale for his glory which are above the reach of mans naturall ability or is it no more then that whereas every man hath some sparkes of ingenuity and honesty towards others and of sobriety and of devotion to a Deity raked up in the ashes of corrupt nature for even the heathen had the Law written in their hearts Rom. 2. 14. which sparkes thou living in the Cuurch where civility and religion is professed civill education naturall wisedome and the accusings of naturall conscience enlightned have blowne up to some blaze to some just dealing common care of serving God yet know that if there be no other principle nor no more it is but fire of your owne kindling and you will lie downe in sorrow Secondly 2. The fuell examine what duties are especially the fuell of that fire in thee in what duties is that righteousnesse thou thinkest thou pleasest God with chiefly spent and exercised are they principally the duties of the second Table of just dealing with men and sobriety and it may be thou bringest withall a stick or two of the first Table to this fire that is some duties thereof such as for thy credit thou must not omit as comming to Gods ordinances of publique worship This fuell if there be no more argues 〈◊〉 but common fire for looke into the chimneys of the heathen thou shalt finde the most of all this practiced and in that thou dost put the chiefest of thy religion in them it is argued to be but a fire kindled of those sparks which are raked up in nature for those cōmon sparks which are in all mens hearts are especially those of the second Table But now if it were a fire from heaven thē though those would not be left undone yet the chiefest heat of thy heart would be to the duties of heaven of the worship of God publique and private when men practise but so much righteousnesse as is necessary for them to doe if they will live in the world in any comfort or credit as to be just and sober is necessary as also to frequent Gods ordinances for the state we live in enjoyns them But when mens zeale and fervour contends also and lives upon such duties which the world regards not as mourning for sinne taking paines with the heart in private between God and a mans own soule and feeds upon heavenly things and thoughts and is such fire as the world quencheth it is a signe t is more then common fire Thirdly 3. By warming onely the outward man in these duties common fire warmes but the outward man as that fire doth which you feele daily it heats you not within so common righteousnesse contents it selfe with bodily exercise a formall performance of duties publique and private but fire from heaven heats first within heats the heart within as at the hearing the Word did not our hearts burn within us say they so it heats the heart in prayer makes a man fervent in spirit serving the Lord. Fourthly 4. What incentives enflame it examine what bellowes cherish and keep alive that fire of righteousnesse that is in thee and makes it flame that is what motives set thee awork to doe what thou dost if worldly ends make thee abstaine from sinne and to be just in thy dealings as credit with the world and feare of disgrace or the accusings of conscience onely or feare of hell or hope of heaven this is but common fire but if love to God the consideration of his mercies his eternall love and the love of Christ zeale for his glory if these be the bellowes the fire is heavenly But if when thou art to be moved with such as these they stir not thy heart It is but common fire The second Vse is Vse 2 to take heed of walking in the light of such fire that is resting in it for salvation and contenting your selves with it as most in the world doe and as the Iews here did for you will lie down in sorrow if you doe But you will say wee doe not trust in this our owne righteousnesse for we professe Christ and beleeve in him which added to this is enough I answer That though you professe Christ yet1. unlesse you have had a light that hath discovered to you that all the righteousnesse you have by nature and emproved in nature is a false righteousnesse you doe then as yet rest in your owne righteousnesse and rely not wholly on Christ So Phil. 3. Paul first sum all to be drosse and dung counted it losse that he might which r●st it implies he could not have him els Men though they seem to take Christs Title as many will procure the Kings Title for a living to make all sure yet they keep and stick to and plead their own but you must give up that first and rely wholly on Christ or hee will not save you 2. Hee that doth not daily above all things directly and immediately aime at and seek out for Christs righteousnesse and maketh it not the chiefest of his thoughts prayers and businesse is restlesse without it rests in his owne for so when he had given up his title in his owne hee mainely endeavoured after this to bee found in Christ Phil. 3. Thirdly you will seeke from Christ a new righteousnesse of sanctification also for you will see that the common righteousnesse of nature and education will not please him and Christ must be made sanctification to you 1 Cor. 1. 30. aswell as righteousnesse Thus Nicodemus though a civill man afore yet when he came to Christ his old civility would not serve without being borne againe and becomming a new creature so as you must not think to make a supply or addition unto Christ with fire of your owne kindling you must have

A CHILDE OF LIGHT WALKING IN DARKNESSE OR A TREATISE Shewing The Causes by which The Cases wherein The Ends for which God leaves his children to distresse of conscience TOGETHER WITH DIRECTIONS HOW TO COME FORTH OF SVCH A CONDITION With other OBSERVATIONS upon Esay 50. 10 and 11. verses BY THO GOODWIN B. D. IOB 34. 29. When he hideth his face who can behold him Printed at London by M. F. for R. Dawlman and L. F. at the Brazen Serpent in Pauls Church-yard 1636. HONORATISSIMO DOMINO ROBERTO DOMINO BROOKE BARONI BROOKE de BEAUCHAMPCOURT HEROI EXIMII ACVMINIS SVMMI CANDORIS PIETATIS AC LITERARUM CULTORI FAUTORIQUE OPELLAM HANC LABORANTIS CONSCIENTIAE CONSOLATORIAM IN PERPETVAE OBSERVANTIAE TESTIMONIVM DO DICO CONSECRO THOMAS GOODVVIN To the Reader THat which drew these Sermons from mee next to thy good was to right my selfe They were first preached eight yeares since and some notes thereof were to say no more dispersed into the hands of many to my prejudice They are here presented as they were preached with little alteration or addition in method style or matter Onely to make up the Treatise more compleat I entirely added against the publishing thereof that whole discourse about Satans part and hand in these desertions beginning at Chap. 6. In handling which I trust I have not at all incurred that severe increpation of the Apostle against curious speculations about angels Col. 2. 18. of intruding into those things which I have not seen ground and warrant for in the word Sure I am I have endeavoured to follow the Schoole in their Labyrinths herein no further then I found a Clue of Scripture and right reason clearely guiding and warranting my way Without which I account the wayes of this old and winding Serpent in his communications to us to be as Solomon speakes Prov. 30. 18 19. Like the way of a Serpent upon a stone hidden and past tracing or finding out And lest any of the weaker readers especially those in distresse to whom more speculative and doctrinall discourses though about things practicall prove usually tedious and unpleasing should in reading that peece be discouraged at the first My advertisement is that if they finde that part of the way craggy or tyresome which I hope they will not they would divert out of it and come in againe at Chap. 11. from whence to the end they shall finde what is more accommodate to their understandings and conditions and more practically speaking to your distresse The blessing of heaven goe with it THO GOODVVIN THE TABLE Part. 1. A Paraphrase upon the words page 1. Chap. 1. The first and maine observation That a childe of God may walke in darknesse p. 5 § 1. What it is to walke in darknesse ibid. That thereby here is not meant ibid. 1. Insin ibid. 2. In ignorance p. 6 But in sorrow and discomfort ibid 1. And that not of outward afflictions onely ibid. 2. But chiefly inward from the want of the sense of Gods favour p. 7 Proved by 3. Reasons ibid. Chap. 2. The particulars of that distresse as contained in those two phrases Walking in darknesse Having no light p. 9 1. What the condition of such an one is ibid. § 1. As exprest 1. By having no light p 9. Light distinct from faith ibid A threefold light added to faith to cause assurance p. 10 1. The immediate light of Gods countenance ibid. Which a belever may want ibid. Proved p. 11 And how the want of it may stand with Gods love still continued and with the reall influence of his grace p. 12 2. The light of present graces ibid Which hee also may want p. 13 Or 3. Light may bee taken for the remembrance of former graces and evidences ibid. Which he may want p. 14 The reason of both ibid. How grace may be exercised and not discerned p. 15 The reason ibid. § 2. What his condition is as expressed by walking in darknesse 1. To bee in doubt what will become of him p. 16 2. Stumbling at all comforts p. 17 3. Filled with terrours ibid. Chap. 3. The efficient causes of this distresse First the Spirit Whether he hath any hand therein and how farre ibid. The efficient causes of this distresse three § 1. The Spirit not the cause of doubting and despairing thoughts p. 18 § 2. Yet the Spirit hath some hand in the distresse p. 20 1. Privative by withdrawing his testimony ibid. 2. Positive in 2. things p. 21 1. By representing God angry through immediate impression of wrath on the conscience ibid. 2. By shaking over us the threatnings of eternall wrath p. 22 Chap. 4. How Satan and our hearts encrease this darknesse and distresse by false conclusions from the Spirits worke illustrated by the like in the illumination of temporaries The Spirits worke in both compared p. 24 Chap. 5. The second efficient cause of this darknesse Our owne Hearts The principles therein which are the causes thereof p. 29 § 1. By reason of our weaknesse as we are creatures ibid. § 2. Of an innate darknesse as we are sinfull creatures p. 30 § 3. Of carnall reason p. 31 Which as in men unregenerate doth reason for their bad estate So in the regenerate against the goodnesse of their estates p. 32 How potent and prevalent carnall reason is with us p. 34 And how desperate an enemy unto faith and the reason of it p. 35 The great advantage carnall reason hath in time of desertion p. 37 § 4. Of corrupt affections which joyne with carnall reason in this as jealousie suspition c. ibid. The rise of them and of their working in the heart p. 39 § 5. The guilt in our owne consciences remaining in part defiled p. 41 Chap. 6. The third efficient cause Satan His speciall malice in this temptation commission accesse to and advantage over us in this temptation by reason of the darknesse in us p. 44 Foure things in generall premised to explaine Satans working herein p. 45 § 1. Satan hath a speciall inclination to this kinde of temptation ibid. The reasons p. 47 § 2. God may and doth give up his child into Satans hands and permit him thus to tempt him p. 48 Which permission is granted him either 1. At Satans owne motion and request p. 49 2. Vpon the ordinance of excommunication ibid. Or 3. When that ordinance is neglected in case of some grosse sinne p. 51 Yet this permission is with difference from that giving up of wicked men to Satan p. 51 § 3. How able Satan is to tempt p. 52 § 4. That the exercise of this his power is much from the darknesse in us p. 53 A double advantage that Satan hath over us in the exercise of his power in tempting us p. 54 1. Of more neare and intimate accesse to suggest inwardly to our spirits ibid. 2. Of fit matter and fuell in our spirits to worke upon p. 55 Chap. 7. More particularly how Satan workes upon those three

nature and the divine though hypostatically united And likewise 4. That God hath given us eternall life and that life is in his Sonne this being 〈◊〉 great truth of the Gospell so as a Christian 〈◊〉 beleeves it not maketh God a lyar 1 Joh. 5. 10 11. Therfore Satan being that great lyar John 8. 44. opposeth this great truth and our faith therein above all others His 〈◊〉 at the advancement of our nature in Christ according to that truth is thought by some to have bin his fall and ruine so understanding that in Ioh. 8. He abode not in the truth However he doth now delight to make God a lyar to us in our apprehensions by questioning his promises and especially to enforce the perswasion thereof out of Gods owne dealing with us perverting his righteous wayes And secondly §. 2. as Satan hath such a desire is God may give his childe up into Satans hand for a while thus to afflict and terrifie his Spirit God may and doth give up his childe into Satans hands permit him thus to tempt him His last commission over Iob seemeth to extend thus far for his life only was excepted Iob 2. 6. He is in thy hand only save his life therefore after that leave given we heare Iob although never brought to question his estate yet crying out of terrors and of the sins of his youth for Satan then as he smote his body with boiles so buffetted his spirit And though Satan hath will of himselfe and a desire to it and power physicall enough and abilities to inflict this at all times yet he must further have power morall or leave and commission from God And God somtimes gives to Satan power over the sonnes and daughters of Abraham Luke 13. even as wel as others and as their bodies to be vexed by him so their spirits and as to provoke them unto sinne so much more to terrifie for sinne there being more of punishment then of sinne in that Thus he left David to Satan to provoke him unto sinne aswell as Iudas Therefore that provocation to number the people as it is imputed to Satan and his malice 1 Chron. 21. 1. so also to God and his anger in giving leave first to Satan 2 Sam. 24. 1. And as an evill spirit from the Lord troubled Sauls minde 1 Sam. 16. 14. So a messenger of satan was sent to buffet Pauls spirit 2 Cor. 12. wherein yet God doth no way help Satan with any further power then what as an Angell he furnished him with at his creation nor with any assistance or information of our secret sins against us to enable him the more to assault us this I finde not in Scripture but permissive power only Which is either 1. obtained and given at Satans motion request first made so that phrase Luke 22. 31. Satan hath requested and petitioned to winnow you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that also Job 2. 3. Thou movedst me against him doth imply and as it may seeme by singling out and calling forth some one for this combate as he did him more especially to whom therefore Christ addresseth that premonition and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies as much So also Iob was singled out for this duel both by God and Satan Or else 2. this is done through the ordinance of Excommunication and censures of the Church duely administred clave non errante for grosse and scandalous sinnes The proper inward effect that accompanies that ordinance which casts men out of the Church being inward affliction and distresse of conscience by Satan which of all afflictions is the greatest punishment as the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2. 6. thereby to bring a man to repentance Even as on the contrary the speciall worke of baptisme which admits into the Church to such as were fideles adulti and beleevers already was by joy in the holy Ghost to seale up their adoption and regeneration unto them as to the Eunuch Acts 8. 39. This we may see in the excommunication of the incestuous Corinthian whose excommunication is therefore expressed to be a delivering him up unto Satan in the name of the Lord Iesus 1 Cor. 5. 9. that is he was to be cast out by a commission from Christ which going forth in his name when they published it on earth he signed it in heaven Upon which rightly administred doth ensue first that as the Church doth cut them off from communion with them so God cuts them off from communion with himself and hides and withdrawes the light of his countenance the witnesse of his Spirit his comfortable presence and not only so but delivereth them up to satan that being the consequent of it which therefore because it implies the former is put to expresse the whole proceeding which delivery of him unto Satan was not a giving him a commission to cary him on to more sin for the end propounded by the Apostle was to destroy the flesh that is corruption the body of sinne and that the spirit might be saved ver 5. that is that contrary principle of grace which yet remained but was ready to die as it is Rev. 3. 2. might bee saved and kept from death and destruction though that often be indeed the effect of it in hypocrites as in Alexander 1 Tim. 1. 19. but it was to terrifie and afflict his conscience and to stir up in him the guilt of his sin with terrors for it which God sanctifieth to humble and to mortifie the flesh And thus when that Corinthian was excommunicated did Satan accordingly deale with him for in the next Epistle 2 Cor. 2. 7. we finde him well nigh swallowed up of sorow which was Satans doing for ver 11. We are not ignorant saith the Apostle in reference partly to this of his devices And thus Satan continued still to handle him even now when he began to be truly humbled and was a fit subject to receive forgivenesse and comfort ver 7. when though hee feared God and obeyed him yet hee walked in darknesse till the Church received him Or else 3. when this ordinance is not in the case of such sins administred then God himselfe who workes without an ordinance sometimes the same effects that with it doth excommunicate mens spirits from his presence and gives them up to Satan by terrors to whip them home to himselfe So that God gives him leave to exercise power over both godly men and wicked men onely with this difference Wicked men God gives up unto him as unto their Ruler and their head they are therefore called the rulers of the darknesse of this world Ephes 6. 12. Who therefore work effectually in the children of disobedience Ephes 2. 2. Or else as captives to a Prince he taking them captive at his will 2 Tim. 2. 26. so as they are captived and led away 1 Cor. 12. 2. But his owne God gives up to him but as