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	scribe_n	2,162	5	10.3257	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94353	Elijah's mantle: or, The remaines of that late worthy and faithful servant of Jesus Christ, Mr. John Tillinghast. Viz. I. The conformity of a saint to the will of God. On Act. 21.14. II. The will of God and Christ concerning sinners. On Gal. 1.4. III. No condemnation to them that are in Christ Jesus. On Rom. 8.1. IV. Christs love to his owne. On Joh. 13.1. V. True gospel humiliation. On Zach. 12.10. VI. The most effectual means to kill and subdue sin. On 1 Joh. 2.2 VII. The advocateship of Jesus Christ, a great ground of saints comfort and support under sins and infirmities. On 1 Joh. 2.2. VIII. The only way for saints to be delivered from the errors and evils of the times. On 1 Tim. 6.11. IX. Of the Old Covenant, from Gal. 4.30. being so farre as the author had proceeded, in a treatise of the two covenants, before his death. Published by his owne notes.	Tillinghast, John, 1604-1655.; Manning, John, d. 1694.	1658 (1658)	Wing T1172; Thomason E1557_1; ESTC R203796	263,858	498

sin removed which brings under condemnation and another to have the being and acting of sin removed Paul had the guilt removed yet not the being or acting Rom. 7. 2 It is one thing to be under sin as sins captive another as sins servant Thou art under sin but is thy will against it The evil that thou doest doest thou hate and count it thy burden and hell desiring as earnestly the mortification as pardon of it thou art then not under sin as sins servant but onely as its captive as Paul was Rom. 7.24 and yet hee triumphs There is no condemnation Object O but were I freed from condemnation I should have more life in Duties Ordinances than I have Answ 1. There is a difference betwixt the having of life and the feeling of it do not say because thou doest not feel life therefore thou hast none 2 Thy feeling the contrary to wit a want of life argues thou hast it for a dead man feels nothing Use 1. See then what a vast difference there is betwixt the condition of one that hath interest in Christ and another mans the one is freed from condemnation the other is under it There is as much difference as is betwixt one man going up the gallowes to bee hanged and another going from the gallows with a pardon in his hand to the Court there to sit at the Princes Table 2 How blessed then is the condition of every soul interessed in Christ Such are freed from condemnation David Psal 32. saith Blessed is hee whose iniquities are forgiven Why because such a one is freed from condemnation take away the cause you remove the effects so take away sin and condemnation ceaseth the blessedness therefore lyes in this that such are freed from condemnation O who would not then seek an interest in Christ what Drunkard Swearer in this Congregation but would do it when the condition of such is so blessed A man when frantick or mad though condemned to dye yet hee thinks his condition as good as the best but when hee comes to himself and sees where hee is then hee cryes out O that I were in the condition of such a one and such a one So when men are mad after their lusts and besotted with them they think their condition good though under a sentence of condemnation but when such shall at the houre of death or judgement come to themselves and see where they are then shall they cry out O that I were in such a ones condition and such a ones Balaam when hee came to dye would dye the death of the righteous So when men come to dye O then that I were such a one whom if they could they would have hanged while they lived 3 Then how great a sin and how much below their condition is unbeleef in the people of God Soul hath Christ freed thee from condemnation and wilt thou distrust him for salvation And doth Christ say as much to thee and wilt thou by unbeleefe give Christ the lye Deale not thus O soule by thy loving Saviour 4 This casts many persons and brings most men in the Countries Towns and Parishes of the world under condemnation Why they have not interest in Christ and such and onely such are freed therefore all others are under it still 1 Art thou one who livest and walkest in prophane courses a Drunkard Swearer unclean person c. thou art one cast by this doctrine for as yet thou hast not interest in Christ 1 Joh. 1.6 If wee say that wee have fellowship with him and walke in darkness wee lye and do not the truth If such have not fellowship with Christ then no actual interest in him communion flows from union if it bee a lye to say they have communion much more to say they have actual interest and consequently union 2 Art thou a moral man and restest here thou also hast as yet no interest in Christ Heathens many of them did excel in Morality yet knew not Christ The Scribes and Pharisees came behinde none of our Moralists yet hear what Christ saith to them Matth. 5.20 For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees yee shall in no case enter into the Kingdome of Heaven 3 Art thou a Religious man or an outward Professor resting here in thy outward Profession and the performance of some external duties Stand thou by too thou hast not as yet interest in Christ Rom. 2.28 29. For hee is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Object But though I have not interest in Christ is there no hope for a soule in this condition Answ No continuing in it but mistake not hope there is thou mayest yet come to Christ and so come out of it and so although for the present thou hast not interest in Christ yet possibly coming to Christ thou mayest have it and then there is hope for thee I say soul which soever of these conditions is thine there is hope thou mayest come to Christ and in this way there is hope for thee Art thou a prophane sinner a persecutor read 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief Mark 3.28 Verily I say unto you All sins shall bee forgiven unto the sons of men and blasphemies wherewithsoever they shall blaspheme Art thou a moral man so was Nicodemus Joh. 3. Art thou an outward professor only and so an hypocrite indeed read Isa 65. vers 2. with 5. I have spread out my hands all the day unto a rebellious people which walketh in a way which was not good after their own thoughts which say Stand by thy self come not near to mee for I am holier than thou these are a smoak in my nose a fire that burneth all the day 5 And lastly This is comfort to the Saints against the guilt of all sin whatsoever Are souls in Christ freed from condemnation Then poor soul thy sins shall never condemn thee they may rob thee of thy peace and comfort here but shall never of thy Crown and glory hereafter they may bring corrections upon thee but never condemnation for thou art freed from that Amen SERMON II. ROM 8.1 There is therefore now no Condemnation THree Observations I have raised from these words 1 That it is a Saints priviledge to be freed from Condemnation 2 This comes from our in-being in Christ 3 Those who are freed from Condemnation are such who walk not after the flesh but after the Spirit I handled the First the last day now for the Second viz. Doct. That our freedome from Condemnation comes from our in-being in Jesus Christ In the

such strong affections such a flowing of heavenly desires so much brokenness of heart love to the brethren c. But dost thou grow in the root doth thy want of these things cause thee to root thy self more in the free promise so as that now thou dost more and oftner go out to God upon the account of the general promise then it was usual with thee to do when thou hadst and foundest in thee these things then soul beleeve it thou dost grow and though thy growth is not so much to sense as it would bee didst thou grow more in the branches yet is it a better a surer growth That tree stands fastest that grows much in the root 2 Thou complainest thou dost not grow Looke soul upon thy growth in the right season of growing There is a season of growing come to a tree in the Spring or Summer and you shall see it all over green full of sap leaves and fruit but come to that tree in the Winter and you see none of all this but the tree looks as though it were dead and withered Why so the Spring and Summer is the season of growing but the Winter is not the season So c. 3 Take in a pretty distance of time when thou wouldest judge of thy growth My meaning is when thou wouldest pass a judgement upon thy growth of grace whether it bee little or much do not compare thy self to day with what thou wast yesterday or a week agoe but take in some years and then thou wilt see thy growth better In Nature growth is not suddenly discerned no more is it in Grace Take a living childe it grows every day yet is not this growth discerned in a day or a week or a month but it must have a longer time Take a tree it grows daily but come to it to day and again to morrow you see no growth yea it may bee come to it a year or two years after the growth is hardly discernable but come to it now and again seven years hence you will see growth Object But I do not onely finde a want of growth in grace but I clearly finde a declining in grace both in root and branches as I thinks I cannot beleeve nor have confidence as formerly I thought I did neither am I so humble mortified self-denying as once I thinke I was and therefore I fear I have no in-being in Christ Answ Thou findest a declining in grace why then that hast grace how else couldest thou decline in grace Light decreases therefore there is light how could it decrease else by thine owne confession therefore thou hast Grace and if Grace then in-being in Christ 2 Thou findest declinings in grace but art thou not at present in a distemper or hast thou not been in one of late no wonder to see a mans spirits and strength decreasing when there is some feavourish distemper upon him or that hath been lately upon him 3 Thou findest declinings but didst thou never in all thy life time finde declinings in grace before and yet finde also that grace did rise up out of these declinings with advantage As wee see a corn of wheat falls to the ground and dyes but riseth with advantage an ear for a corn So when thy grace hath seemed to bee dead as it were for a while yet hast thou not at last seen it sprouting up with advantage more faith more love humility mortification at the rising of grace after such a declining time than thou sawest in thy self before O yes saith the soul I must confess I have many times thought now I am quite gone my grace is dead and yet after all this I have seen a greater shooting and springing up than ever before in my soul If so then assure thy self poor soul thou hast in-being in Jesus Christ by vertue of which all thy winter-time the seed of grace is maintained alive in thy soul and when the spring-time comes sprouts up with advantage Use 1. Is this so Then this shews us the glorious priviledges of all those that have in-being in Christ they are freed from condemnation what a blessed priviledge is this freed from condemnation and freed from the wrath of God freed from condemnation and freed from the guilt of all sin from the dreadful curses of the Law from the heavy charges of Satan from the stingings of a tormenting conscience from the slavery of the Devil from all afflictions as legal punishments for sin from the fear of man from the violence of the creatures c. O blessed condition the poorest Grey coat and Lether coat that hath in-being in Christ is in a more blessed and happy condition than the silk gown the plush and scarlet coat that hath not in-being in Christ The one though hee make not such a bravado in the world yet being in Christ heaven salvation and all is his Others though they brave it out for a time and must have elbow room where they go and be come to with conge and cap in the hand yet they are under condemnation from which if God do not by bringing them home to himself release them here they will bee miserable in hell for ever hereafter Vse 2. This casts many persons and brings most men in the Countries Towns and Parishes of the world under condemnation Why they have not in-being in Christ 1 Art thou one who livest and walkest in prophane courses Art thou a Drunkard Swearer an unclean person c. assure thy self thou art one cast by this doctrine for thou hast not as yet in-being I mean actual in-being which is that frees from condemnation in Christ 1 Joh. 1.6 If wee say that wee have fellowship with him and walk in darkness wee lye If such have not fellowship with Christ then no in-being communion flowes from union if it bee a lye to say they have communion much more to say they have in-being or union 2 Art thou one who art an enemy to Christ and his people a persecutor a scoffer c. thou hast not in-being in Christ Christ speaking of such persons Joh. 16.3 saith These things will they do because they have not known the Father nor mee If such do not in a saving way know Christ and the Father then have they not in-being in Christ Scoffer thou proclaimest to all the Town and to all thy neighbours that thou art one who hast not in-being in Christ 3 Art thou a moral man and restest here then hast thou not in-being in Christ The Heathens many of them did excell in morality yet knew not Christ The Scribes and Pharisees came behinde none of our Moralists yet hear what Christ saith to them Matth. 5.20 For I say unto you that except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees yee shall in no case enter into the Kingdome of Heaven 4 Art thou outwardly Religious and a Professor and dost thou rest here contenting thy selfe with an outward profession and

God was against mee and on Davids side I see now it is otherwise God takes my part hath shut up my enemy for mee A Providence seeming to smile upon him in his way makes him conclude God to bee his Friend when it was nothing to Thus much for the Outward blessings themselves The Condition required for the attaining and keeping of these was a diligent observance of what things the Moral and Judicial Lawes considered onely according to the Letter did require If they did what in the Letter of these Laws was commanded as in case they set up no other gods in their Land made no graven Images to worship did not take Gods Name in vain nor prophane his Sabbath nor behave themselves disobediently towards their Superiours nor were guilty of the acts of Murder Adultery Theft c. And so also for the Judicials by this Litteral obedience they came to have a right to all those blessings and mercies whether more common or special which were but meerly outward and temporary that is to say They should in doing these punctually and exactly as was required in the Letter of the Commandement bee blessed with long life in the Land of Canaan multiplication of their Nation advancement of them above other Nations have blessings attending them in City Field fruit of their bodies ground cattel in their basket store in their out-goings in-comings in their Store-houses and all they should set their hands unto have the victory and rule over their enemies bee freed from sicknesses diseases Famine Captivity c. Also they should so doing bee Gods peculiar people and hee would bee their God a Father Husband to them make them a holy Nation to himselfes crown them with peculiar dignity honor c. To the attainment of all these things a bare litteral obedience was sufficient and obedience of this nature was true obedience to the Old Covenant so farre as the same was a Covenant giving and dispensing Outward mercies and Priviledges onely And indeed that such an obedience there was is clear because as outward mercies of peace plenty c. were promised to Israel upon condition of their obedience so were these mercies oft-times enjoyed by them But now should wee conceive a spiritual obedience to the Law to bee the condition upon which these were injoyed then because obedience of this nature they were never able to give it would have been impossible for them to have injoyed these at any time Such therefore must the condition bee for outward mercies as they might perform which performing they had and did keep their mercies and not performing did lose them and come under a curse unlesse they did immediately upon every act of transgression which it were a thing impossible for them to do had the Condition I say been Spiritual obedience in which acts of disobedience are multiplied hourly flye for reliefe to the Ceremonial Law their City of refuge And because there was such an obedience as this required in the Old Covenant upon the due performance of which men might even upon the termes of the Covenant lay claim to outward mercies therefore I take it doth holy Hezekiah hee having kept the Old Covenant according to the Letter thereof when he was to plead for an outward mercy viz. continuance of life urge his obedience Isa 38.3 As also good Nehemiah spreads his obedience before God Neh. 13.14 And this obedience I conceive the young man meant and no other when hee said to Christ All these have I kept from my youth for had hee looked upon the Law in the spirituality of it neither hee nor any man living could ever make such a boast This likewise was the obedience Paul had in his eyes when hee saith of himself before his conversion that hee was as touching the righteousness of the Law blamelesse Phil. 3.6 The opinion therefore of the Jews that outward literal obedience was true obedience to the Law was not false onely it was short it was true obedience as to the attaining outward blessings only it was not the all of obedience the Law required And therefore Christ Mat. 5. where his large discourse upon the Law by way of exposition of it was dawn forth by the Pharises abuse of this opinion doth not in the least condemn the opinion it selfe of litteral obedience as if there were no such kinde of obedience at all sufficient for the attainment of any thing but only condemns their abuse of it and that improvement they made of this viz. That a man might enter into the Kingdome of Heaven and bee saved by it this hee shews could not bee but in case they sought salvation from the Law another kinde of obedience than this must bee given to it Secondly The Old Covenant had as well blessings spiritual and eternal as outward or temporary but yet so as that these were not as the former attainable by this Old Covenant as I shall shew presently Now that the Old Covenant had a Spiritual and eternal blessing held forth in it is manifest 1 From the contrary viz. a curse of eternal death coming in upon the breach of it Gal. 3.10 It is observable as I have formerly noted that these words relate to Moses his Covenant and are therefore quoted thence now if Moses Covenant did hold forth death eternal to the breakers of it then must wee also suppose on the contrary life eternal to bee held forth to him or them that should keep it 2 That opposition betwixt the Law and the Gospel the Old and New Covenant which the Apostle in his Sermons Writings especially in the Epistles to the Romans Galatians doth speak so much of plainly declares this for wherein lyes this opposition but herein viz. That in the one life justification salvation is held forth upon condition in the other freely and absolutely Herein I say lyes the opposition that the very same blessing is held forth in one one way in the other another And that the Law which the Apostle in his Epistles doth set in opposition to the Gospel is to bee understood of Moses his Law and not the Covenant of works made with Adam in Paradise is clear because hee quotes as I have said the very words of Moses curse speaks of the Law which was four hundred and thirty years after the promise made to Abraham which was given upon Mount Sinai which was the School-master Tutor and Governour of Gods people under the Old Testament that Law which the false Apostles did teach and cry up which was not Adams Covenant but the Covenant made by Moses all clearly shewing that the Law standing in opposite termes to the Gospel was according to the minde of the Apostle the Law of Moses if so then the ground of the opposition betwixt them lying in this that the Law gave life and salvation upon condition the Gospel freely it doth necessarily unlesse wee destroy the opposition it self by taking away the ground of if follow That Moses his

failings in one thing or other It is a divine maxime there is no man that doth good and sinneth not All have sinned and come short of the glory of God Jew and Gentile saith the Apostle are all under sin Quest But why doth God suffer sinne to bee in his people Answ God hath many gracious ends in it as 1 To keep them humble Paul had a thorne in the flesh that hee might not bee exalted above measure Spiritual pride is one of the Saints greatest enemies God therefore suffers sin to bee in his that so they might bee kept low that they might alwayes see something in them as a ground or matter of humiliation something that they might bee continually reflecting upon to keep them low 2 To teach them to live by faith Should there bee no sin in us there would not bee that need of faith and of living by faith that by reason hereof there is The more a Christian falls the more hee is taught to live by faith When I see righteousness in my self I am prone to rest too much upon and to live upon that but when I can see no righteousness at all but do instead thereof see daily and hourly a great deal of unrighteousness I am led hereby to live out of my selfe upon anothers righteousnesse and hereby faith is kept in daily exercise 3 To prevent security The more enemies a man hath about him and near him the more watchful hee is thereby made Now God suffers these enemies to abide in his children that they may hereby bee continually awakened by the hourly alarms of these enemies and thereby kept from security 4 To exalt his own grace towards them The more sin is in those that are saved the more grace appears in their salvation 1 Tim. 1.13 14. Who was before a blasphemer and a persecuter and injurious but I obtained mercy because I did it ignorantly in unbeleef And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus 5 To shew forth more of his power in them 1 In strengthening them against sin 2 In upholding them under their falls 3 In mortifying sin in them 6 To make them the more compassionate of their fellow-brethren under the like infirmities Gal. 6.1 Brethren if any man bee overtaken in a fault yee which are spiritual restore such an one in the spirit of meeknesse considering thy self lest thou also bee tempted Heb. 5.2 Who can have compassion on the ignorant and on them that are out of the way for that hee himself also is compassed with infirmity 7 To make them more to long to bee dissolved 8 To permit wicked men hereby to bee stumbled and offended at the wayes of God Use Then bee not discouraged at the sight and feeling of sin in thee but seek God that hee would work and wait upon him for the accomplishing of these and such like gracious ends in thee thereby Thus much in a word of the first thing in the Text viz. the SUPPOSITION If any man sin I come now to the second viz. The REMEDY prescribed or what that is which may support and comfort Saints notwithstanding this sin that dwells in them and that is the Advocateship of Jesus Christ Wee have an Advocate Doct. The Advocateship of Jesus Christ now hee is in heaven is a great ground of comfort and support to Saints against and under all their sins and infirmities In the opening of this I shall shew 1 What this office of an Advocate is 2 What manner of Advocate Christ is 3 Whose cause hee pleads 4 What hee pleads for 5 The manner of his pleading 6 The prevalency of it 7 Why Christ is a Saints Advocate 8 How this makes for our comfort and support 9 What wee may learn hence as matter of our duty 1 What is this office of an Advocate Answ The word Advocate is in Scripture no where used but in this place therefore to finde out what it is wee must look to the first rise of it Now it is a borrowed speech taken from the Civil Law in which those are called Advocates which wee in the Common Law call Councellors Now in Law the office of an Advocate is this to plead in a way of Justice and from principles of equity and justice anothers cause who is not so well able to plead it himself Christs office then as an Advocate is this to plead the causes of poor sinners who cannot themselves plead them and that in a way of Justice Here is the great difference betwixt Christs pleading and ours Whensoever wee plead wee plead but as petitioners but when Christ pleads hee pleads as an Advocate A petitioner hee brings his cause to the foot of mercy and leaves it there hee dares not appeal to Justice lest hee bee cast but now an Advocate hee pleads in a way of justice hee brings his cause to the bar of Justice and is willing it should bee tryed by Justice and stand or fall there When wee come with our causes to God wee must as petitioners throw them down at the foot of mercy and stand to the verdict of mercy but when Christ takes up our causes hee goes boldly to the bar of Justice and pleads them there hee makes appeals to Justice and saith Do but speak O Justice whether it bee not a fit and requisite thing that this poor sinner should have the cause go of his side I have dyed satisfied for him purchased this is it not a just and equal thing that it should go well with the poor sinner and his cause I will be tried even by thee O Justice 2 What manner of Advocate is Christ Answ 1. Hee is an Advocate in the superior Court An Advocate in the superior Court is better than in the inferior because there may bee an appeal from the inferior and a sentence there passed is not determinative because it may bee reversed above but now the Laws and Decrees of the superior Court they are binding and determinative there can bee no appeale thence but whatsoever is ratified there carries the authority and force of a Law with it Now Christ is an Advocate in the superior Court hee is an Advocate with the Father as in the Text and so Heb. 9.24 it is said that Christ is not entered into the holy places made with hands but heaven it selfe the High Priests under the Law when they were to plead which was a part of their office they entred into the holy places made with hands they pleaded here below But now Christ our High Priest and Advocate hee is gotten into heaven it self and there hee pleads in Gods presence at the highest bar hee pleads So Heb. 4.14 Wee have a great High Priest which is passed into the Heavens Heaven now is the place where Jesus Christ is Priesting of it and where Christ is pleading with the Father for us And hence it comes to pass that whensoever Jesus Christ gets any sentence to bee