Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	daily_a	forgive_v	trespass_n	2,822	5	10.8203	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14721	Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.	Ward, Richard, 1601 or 2-1684.	1640 (1640)	STC 25024; ESTC S118017	1,792,298	907

no such thing as a Kingdome of God and therefore it is but a fopperie to grieve for the losse of a thing which is not And thus the God of this world blindeth their eyes making them beleeve that as it is with the beast so also with man there is no more of them after death no reward for righteousnesse and therefore let them take their pleasure while they may I now come to answer the question Answ although I will not prosecute it amply but prove it briefely First if there be a God then there is a Kingdome of God But the former is true Therefore also the latter I. From the confession of all nations it appeares that there is a God because all worship something II. This is cleare also from the terrour of conscience which wicked men have as wee might shew by the examples of Herod and Nero but that something hath beene said before Chap. 2. ver 3. both of Herod and this horrour of conscience III. That there is a God is evident from the nature of Sathan wee grant that there is a divell which is spirituall invisible and eternall a parte post and shall wee denie that there is a God IV. From the creation of the world for either I. the world was made and then by whom but by God Or II. It was not made but is eternall now what a shame is this to give eternity unto the earth and to denie it unto God Secondly If there bee a resurrection of all either unto death or life happinesse or misery then there is a Kingdome of God and place of happinesse But the Resurrection is proved from these scriptures Esay 25.8 Apoc. 21.4 and 2 Pet. 3.13 and 1 Cor. 15. where it is proved by many arguments Therefore there is a Kingdome of God Quest 4 Where is this Kingdome of God Answ In heaven as appeares thus First from Scripture Phil. 3.20 and 2 Cor. 5.1 and Col. 1.5 Secondly it is called Jerusalem which is above Gal. 4.26 and Col. 3.1.2 quae supra Thirdly Christ ascended up into heaven Luke 24.51 Acts 1.9 and Ephes 4.8 so also Elias Fourthly the elect which are upon the earth at the last day shall be caught up in the clouds and shall meete the Lord in the ayre f 1 Thes 4.17 Fifthly there is a promise made us of a new heaven Esay 65.17 and 66.22 and 2 Pet. 3.13 and Apoc. 21.1 And therefore it is evident that this Kingdome of God is in heaven Sect. 3 § 3. Thy will bee done in Earth as it is in Heaven Quest 1 What is observable in this Petition Answ Two things namely First the thing desired viz. That the will of God may bee perfected Secondly the measure to wit as sincerely in earth as in heaven Object Bellarmine produceth this place to prove the possibilitie of fulfilling the law of God arguing thus We pray according to Christs prescription Thy will be done as in heaven so also in earth wherin we desire grace and abilitie to fulfill the law of God and we either attaine unto this perfection in this life or wee pray this prayer daily in vaine Answ 1 First in this prayer wee are taught daily so long as wee live to pray for pardon of our daily sinnes as we every day say give us this day our daily bread so also every day forgive us our trespasses and all the ancient Fathers confesse that this petition is necessary for al the Saints so long as they live But to those who obey God on earth as he is obeyed in heaven there is no neede of remission or pardon Therefore there is none obey God so on earth for although this be here desired by the Saints yet it is never obtained in this life Answ 2 Secondly this petition is three severall waies interpreted by the Fathers all which oppose Bellarmines argument I. Thy will be done in heaven so also on earth that is as thy will is accomplished in the Angels so let it bee also in men In this sense it is manifest that the regenerate doe not obtaine what they daily beg for untill they obtaine to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto the Angels II. Thy will be done in earth as it is in heaven that is let thy will bee obeyed as in the righteous so also in the wicked here first Bellarmine would blush to say that all wicked men should fulfill the law of God although we thus pray or shall equall the righteous in obedience Secondly in this sense the fulfilling of the law is not included because all those doe not for the present fulfill the law who are called righteous but humbly confesse and acknowledge their sinnes striving hard to the marke III. Thy will be done in earth as in heaven that is let the flesh assent unto thy will as doth the spirit neither let the flesh lust against the Spirit but as a good Spirit doth not resist thy will so let not the body resist the spirit This sense doth wholy overthrow the Cardinals argument for this perfect subjection of the flesh unto the Spirit although we pray for it in this life yet wee doe not obtaine it untill the end of our life Thirdly that which the Jesuite saith that Answ 3 we pray in vaine that the will of God may be obeyed in earth as in heaven except we attaine unto this perfection in this terrene and corruptible body is most false and vaine For he prayes not in vaine who in the time appointed obtaines what hee prayes for Now by this prayer unto God wee daily procure a greater measure of grace from him and approach nearer unto the perfect fulfilling of the will of God and at the length obtaine perfect righteousnesse Bishop Davenant de justitia actuali Cap. 52. pag. 562 563. Why doe we pray Thy will be done will not Quest 2 the Lord accomplish all his owne will Hic non oramus ut faciat Deus quod vult nam faciet omnia quacunque voluerit sed ut nos possimus facere quod ipse vult Answ Cyprian s we doe not here pray that God would doe what he himselfe desires for he will doe all his pleasure but that we may be able to doe whatsoever hee requires of us § 4. Thy will be done The ordinarie question is here what will of Sect. 4 God is here meant Signi an Beneplaciti Que 2.1 Whence this question may be demanded Hath God two wills Is there composition opposition or mixture in God As God is one so his will is one Answer but by reason of the consideration or the divers parts of this will wee terme it diversely Thus the Schoole men say Voluntas Dei respectu Modi Secreta Revelata Respectu object Decreti Mandati Respectu natura Signi Beneplaciti That which belongs unto our institution is this The Will of God is taken some times for that which Hee hath decreed to doe He would have done by us And is called Voluntas

thankfulnesse and progresse in the way of salvation Although therefore by reason of the infirmity of the flesh they daily faile in this practice of good workes yet cleaving close unto the Mediatour by Faith they doe not fall from the promise of salvation From whence it is plaine That the fulfilling of the Law is not that condition whereunto the salvation of the faithful doth leane neither that a meritorious efficiencie of workes is necessarily required for the obtaining of life eternall as Bellarmine affirmes Answ 5 Fifthly it followeth not God promiseth life with a condition therefore by the condition performed wee doe merit seeing that the reward dependeth vpon the promise which is apprehended by faith and so is not of merit And thus it appeares that the Major propositiō is not universall because a condition may be added to a promise although there be no proportion betweene the condition required and the reward promised as for example if the King should promise a mighty masse of money to him that would come unto him he that came and received the reward promised could not say he had deserved it because there was no proportion betwixt the worke and the wages So if life eternall were promised yea and given to those who doe what lyeth in their power as the Papists say yet they could nor say that they had deserved it ex condigno because there is no proportion betweene our imperfect and momentary workes and our eternall and glorious reward Againe a promise may be added to the condition of a worke which of right ought to be performed that is a King or Master may promise a Subject or Servant some reward if they will but doe what they ought to doe As for example A Master may promise to his bond-slave that if he will be but a good faithfull and profitable Servant unto him for a yeare or two hee will then set him at liberty Now though the Servant should doe what is desired yet he could not claim his freedome ex condigno because all servants ought to be good and faithfull unto their Masters And thus our Saviour saith of us Luke 17.10 Sixthly the Minor proposition is false Answ 6 namely that the faithful fulfill the works wherunto the promise of life eternall is made for there are none of the faithfull but sinne and therefore none fulfill the workes to which life eternall is promised Now when wages or a reward is promised to a workeman that is to him who shall exactly fulfill the condition which is added to the promise and yet it is given to him who doth ot fulfill the condition then he who receives it cannot say that he merited it but onely that it was given him of grace not of desert And such are all the faithfull wherefore our Saviour teacheth one and all to pray and that daily Forgive vs our trespasses and therefore they cannot ex condigno by their workes merit heaven Seventhly to the place objected wee answer two things namely I. That none of the places produced or Answ 7 alleadged prove the Minor proposition and therefore that being false the conclusion is nothing II. The places cited onely proove that there is a promise made to those who worke but not that the workes are condigne that is either not due by some other right or perfect that is such as are supposed in the condition And therefore they neither establish the Major proposition § 3. Keepe the Commandements Our Saviour sending this young man to the Sect. 3 Morall Law may occasion divers questions concerning the Law Quest 1 How doe the Law and Gospell truly differ Answ 1 First they differ herein namely I. The Doctrine of the Gospell is revealed from above and otherwayes is unknowne to the wise and prudent men of the world Matth. 11. I thanke thee oh Father that thou hast hid these things from the wise and prudent and revealed them to babes And Iohn 1. The Sonne of God shall teach you And Math. 13. To you it is given to know the mysteries of the Kingdome of Heaven Thus the Gospell is not naturally knowne unto men II. The Law in some manner is knowne to reason for although it was proclaimed in Sinai and published by GOD yet before that it was knowne and written in the hearts of men in their first condition and remained though much obscured afterwards as St. Paul shewes Rom. 1. And that those who have no more then the light of nature have the Law in some sort writ in their hearts Answ 2 Secondly they differ thus Lex data the Law was given by Moses Veritas facta but grace and truth were made by Christ Iohn 1. Where an Emphasis is to be observed in these words Dare et Facere To give and to make For I. Moses gave the Law that is Moses in the Law did shew and demonstrate unto men as with his finger or in a glasse what righteousnesse the Lord requires of men as his due namely the perfect fulfilling of the Law prescribed or intire obedience which is absolute in all the parts and Articles of it But Moses cannot shew a doer of the Law nor can find one that payes the debt of absolute and perfect obedience amongst all corrupt mankind But II. The Gospell shewes and holds out unto us a Doer of the Law namely Christ who by doing the Law hath merited grace for us at the hands of his heavenly Father For for mankind or in the roome of mankind he performed the Law perfectly and absolutely as he saith himselfe I came not to destroy the Law but to fulfill it Math. 5. Answ 3 Thirdly the Law and the Gospell thus differ to wit I. The promises of the Law are conditionall and particular promising life onely to those who perfectly satisfie it according to the will of God according to this speech of Christs unto the young man If thou wilt enter into life keepe the Commandements and Luke 10. Doe this and live And thus the promises of the Law are made onely to those who perfectly fulfill it But II. The Gospell hath free and universall promises namely that God for CHRISTS sake will freely forgive the sinnes of all those who beleeve Iohn 3.16 and 1. Behold the Lambe of God which takes away the sinnes of the World and of his fulnesse wee have all received grace for grace Iohn 1.16 Thus the Law hath promise of life vpon the condition of doing and fulfilling the Law but the Gospell hath a free promise of salvation vpon the condition of beleeving or laying hold vpon the promises by the hand of Faith Fourthly the Law and the Gospell are distinguished Answ 4 in the effect For I. The Law doth not bring nor shew grace unto men but it makes knowne unto them their sinnes and the wrath of God which they have incensed by their sinnes and that condemnation which they are guilty of for their sinnes and thus it workes in men terrours But II. The Gospell doth shew and

meanes standest thou in need of for the conquering of them Sixthly whether hast thou beene accustomed to examine the errours of every day or weeke or month Seventhly whether dost thou daily pray unto God for strength against sinne and carefully reconcile thy soule unto him for thy daily offences Thirdly whatsoever tentation doth assault thee resist it still with the Sword of the Spirit 1. Art thou tempted unto wantonnesse and fornication then say Oh but fornicatours and uncleane persons shall never enter into the Kingdome of Heaven i 1 Cor. 6.9 2. Art thou tempted to contemne and sleight the Word of God then say Oh but the fire of the Lords anger shall burne and consume all those who despise the Law of the Lord or set at nought the Word of the Holy one of Israel k Esa 5.24 3. Art thou weary with abstaining from sinne or is the perseverance which is required of thee in the service of the Lord tedious unto thee resist this by remembring how short mans life is how much of thy time is past how little is to come and how great the reward is of those who continue unto the end Thus much for the sixt answer and remedie against the internall lust and concupiscence of the heart Answ 7 Seventhly and lastly pray fervently and frequently unto God for pardon of all thy private sinnes and sinfull thoughts already committed and for strength against them for the time to come Here by the way observe a difference betweene a carnall man an Hypocrite and a godly man First the Carnall man prayes earnestly for temporall things for his corne cattell ships faire weather and the like Secondly the Hypocrite prayes that hee may bee kept and preserved from the infamie and disgrace of the world and all grosse and enormious sinnes Thirdly the truely religious man sends forth strong cryes unto God to forgive him his secret sinnes l Psal 19.12 to create in him a cleane heart m Psal 51 10. yea to search and know his heart to try and know his thoughts n Psal 139.23 And this is an approved remedie against internall lust Vers 29.30 VERS 29.30 And if thy right eye offend thee plucke it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should bee cast into hell And if thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish and not thy whole body should be cast into hell Sect. 1 § 1. And if thy right eye offend thee Obie The Papists to prove their Evangelicall counsels to perfection gives us this distinction There are some things which are Contrary to love charity and purity and concerning these Precepts are to bee given and not Counsels Onely impediments unto love puritie and religion and concerning these Counsels are to be given and not Precepts But against this we hold out these two verses as a buckler to defend us withall Answ wherein wee see our Saviour doth give a direct precept against the impediments of sinne If thy eye bee unto the an occasion of falling then pluck it out c. § 2. Pluck it out c. Sect. 2 It is a rule given by Divines That that cannot be the true literall sense of Scripture which is contrary to the analogie of faith either in credendis in those things which are to bee beleeved or in faciendis in those things which are to bee done that is if it be contrary to the Articles of our faith or any of the Commandements then that cannot be the literall sense as for example If thy right eye offend thee plucke it out and cast it from thee Here the words are not to bee taken literally for this were contrary to the sixt commandement Thou shalt not kill but figuratively § 3. If thy right hand offend thee cut it off If Sect. 3 thy right eye offend thee plucke it out c. Here observe that our Saviour speakes not of the eye and hand Elective as though this precept were not to bee extended to any other part of the body but he names them vice omnium as we say one or two for all for not onely the hand and eye are unto us occasions of sinning but also the tongue and eare and foote and the rest o Mat. 18.8 and Marke 9.47 Now these two are only named because they are most profitable and most worthy of all the externall parts of the body What is the meaning of these words If thy hand and eye offend thee c. Quest 1 First some understand by hand and eye our Answ 1 friends because we are all members of the same mysticall body Rom. 12.5 and 1 Cor. 12.27 as if our Saviour would say if thy nearest neighbours or thy dearest friends should seduce thee unto evill cast of their acquaintance and leave their societie Answ 2 Secondly Augustine more particularly understands By eyes friends who counsell and advise that is by Right eyes those who counsell and advise us in divine things Left eyes those who counsell and advise us in humane things By Hands friends who ayd assist viz. by Right hand those who helpe us in spirituall things Left hands those who succour and assist us in temporall things Answ 3 Thirdly some understand the first motions of the affections and will so Hierom. s that if these cause us to offend we must bee carefull to subdue them Answ 4 Fourthly some understand these of the use of the senses that they must be bridled curbed and restrained Calvin s by setting a watch over our eares hands eyes tongues and the rest Answ 5 Fifthly some understand by these the externall occasions of sinne which solicite us unto evill Muscul s Answ 6 Sixthly some understand all these that we must flie from leave and avoid whatsoever may be an occasion of stumbling unto us though it be unto us never so deare Thus Aug. Beza Aret. Quest 2 Why doth our Saviour here command us onely to plucke out the right eye and cut off the right hand if they cause us to sinne must we not doe thus also with the left upon the like occasion First our Saviour doth not speake this onely Answ 1 of the right but also of the left and that much more if wee must forsake those things which are more deare profitable and better then much more those things which are lesse deare or commodious unto us Secondly our Saviour names onely the Answ 2 Right hand and eye and not the Left for these causes First some say because the right is more prone unto evill but this holds onely in the hand not in the eye Secondly some say because the right hand and eye are more dearely beloved of us then the left p August Beza Muscul s Thirdly some say because the right are more profitable and more apt to use then the

Heifer sprinkling the unclean sanctifieth to the puryfying of the flesh Heb. 9.13 Or III. Spirituall which is two-fold to wit either First hypocriticall as Esa 58.5 and 2 King 6.30 Or Secondly sincere as Iob. 42.6 Cilicium inventum ad corporis afflictionem mentis humiliationem Reg. Basilij Cap. 69. Now this sincere spirituall use of Repentance is twofold namely I. For the expression of sorrow and mourning And II. For the expression of repentance But these two are one for neither is repentance visible without mourning nor mourning profitable without Repentance and therefore true repentance must be outwardly expressed Observe hence Observ That true repentance ought to bee externall as well as internall Ionah 3.5 c. and 1 Samuel 7.6 and 2 Sam. 12.16 and Ioel 1.13 and 2.12 c. Why must true repentance bee outwardly expressed Quest 2 First because the outward expressions and Answ 1 signes doe expresse the affection of the heart Secondly because it is a good example and Answ 2 encouragement to our bretheren that is when others see our outward sorrow and humiliation it makes them both feare to fall into the like sinnes and if they have fallen learnes them so to humble themselves Thirdly because the outward expressions of Answ 3 sorrow do helpe our affections and therefore they are conjoyned together Hest. 4.1.3.16 and Daniel 9.3 How many signes of sorrow were there or Quest 3 how many sorts of outward expressions of mourning The signes or expressions of sorrow were sixe viz. First to humble the heads Answ and this was done three manner of wayes namely either I. Velando by covering of it as 2 Samuel 15.30 Hest 6.12 Or II. Deijciendo by hanging of it downe as Lament 2.10 Or III. Radendo by shaving of it Esa 22.12 Ierem. 48.37 Ezeck 7.18 and 27.31 Secondly Ashes and this signe was three-fold to wit I. Sometimes they sprinkled themselves with Ashes and sate on the ground Nehem. 9.1 Lament 2.10 Ezeck 27.30 And II. Sometimes they sate in the Ashes Lament 2.10 Luke 10.13 And III. Sometimes they wallowed themselves in the Ashes Ezeck 27.33 Ierem 6.26 and 25.34 And hence Ashes is sometimes taken for mourning it selfe Esa 61.3 Thirdly to goe bare-foot as 2 Samuel 15.30 Fourthly to change the apparell and this was also threefold For I. Sometimes they would put on no better attire then they ordinarily wore which was a kind of expression of sorrow as we see Exod. 33.4 And. II. Sometimes they rent the garments they had on Gen. 37.34 And III. Sometimes they put on sackecloth upon them 1 Sam. 3.21 and 1 King 21.27 and 2 King 19.1 and Ioel 1.13 Fiftly to draw water and to poure it forth 1 Samuel 7.6 Sixtly to wound thems●lves as Ierem. 48.37 and 1 King 18.28 which practise is forbidden for the dead Levitic 19.28 and 21 5. Deuter. 14.1 Quest 4 How many things are required unto true Repentance Answ 1 First in generall there are these two things required namely I. Fasting as Nehem. 9.1 and 2 Chronic. 20.3 Psalm 69.10 Ioel 1.14 and 2.12 Ionah 3.5.7 II. Teares Iob 16.16 Psalm 69.10 Ioel 2.12 Ionah 3.8 Answ 2 Secondly more particularly three things are required to wit I. The outward worke of fasting and Teares And II. The inward adjuncts which are foure viz. First compunction and sorrow of heart Psalm 102.9 and Ioel 2.13 Secondly the hatred of sinne Thirdly conversion unto God Ierem. 3.1.12 Zach. 1.3 Fourthly confusion and shame of heart Daniel 9.7 III. The daily practise and use of all these Psalme 102.9 Vers 23. 24. VERS 23 24. And thou Capernaum which art exalted unto heaven shalt be brought downe to Hell for if the mighty workes which have been done in thee had been done in Sodome it would have remained untill this day But I say unto you that it shall be more tolerable for the land of Sodome in the day of judgement then for thee Sect. 1 § 1. If the mighty workes which have beene done ●● Capernaum had beene done in Sodome Our Saviour doth not compare Carpernaum with Tyre and S●●●n who for the present florished and it may be for the time to come were to be called and converted but with Sodome who for the hardnesse of heart and maturity of sinne were cast into hell there for ever to be tormented Quest 1 Why doth our Saviour compare Capernaum to Sodom and not to Sidon Answ 1 First because it was agreed upon on all sides that the Sodomites were most desperate and deplorable sinners by much and farre worse then those of Tyre and Sidon And therefore the Capernaites may know and learne hereby how Christ doth repute of them who equals them or rather makes them worse then these most wicked Sodomites Secondly because these Sodomites were long Answ 2 since condemned and punished and without all hope of mercy for Ab inferno nulla redemptio And therefore if by chance these Capernaites should despise the last judgement by presuming of mercy yet this or the like judgement they might feare and know that they should be made as miserable or more miserable then they in as much as they enjoyed greater mercies and meanes and despised them Now from these two conjoyntly viz. that they were for the present most grievous sinners and were hereafter most grievously to be punished for the contempt of the Gospel will arise this Observation namely That the Contemners of the Gospel Observ are most grievous sinners and shall most grievously be punished Esay 30.9.10.14 Ierem. 9.12 13. Proverb 1.24.28 and 28.9 Matth. 21.43 and 2 Thes 1.8 and 2. King 17.19 c. 2 Chron. 36.15 c. How doth it appeare that the contemners of Quest 3 the word are great and grievous sinners and shal be sharpely and severely punished It appeares by these particulars viz. First from the Author of the word and Gospel which is God and Christ Deut. 18.19 Act. 3.23 Luke 10.16 and 1 Thes 4.8 Secondly from the excellency of the word in it selfe and in regard of its effects Ier. 15.16 Ezech. 3.3 Revelat. 19.15 Thirdly A signo because it argues a most hard heart to contemne the word which is of that force that it is called a sword yea fire and a hammer Reade Esa 49.2 Ephes 6.17 Hebr. 4.13 Ierem 5.14 and 23.29 Now looke upon all these together and see if he be not a great sinner and worthy of great torments who dare despise the word of the great King yea such a word as is sweeter then honey and more precious then gold and able to beget him and nourish him unto salvation yea to anatomize his heart and to lay it open before his eyes Why must we not or may w● not contemne Quest 3 the word of God or Gospel of Christ First because wee shall give account thereof Answ 1 and answer for it before the Lord when we shal not be able to answer one word of a thousand Heb. 2.3 and 11.25 Secondly because it is so odious unto God Answ