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	righteousness_n	scribe_n	2,630	5	11.0710	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02360	A yong mans inquisition, or triall VVhereby all young men (as of all ages) may know how to redresse and direct their waies, according to Gods word, and if they bee in the way of life to saluation, or in the way of death, to condemnation. Together with a godly and most comfortable meditation and praier ioyned thereunto. By William Guilde.	Guild, William, 1586-1657.	1608 (1608)	STC 12494; ESTC S103544	93,895	285

will which is in heauen Many will say vnto me in that day Lord Lord haue we not by thy name prophesied and by thy name cast out diuells and by thy name done many great workes And then will I professe to them I neuer knew you depart from mee yee that worke iniquitie Whosoeuer then heareth my words and doth the same is like the wise man that buildeth his house vpon a rocke c. Seeing God soweth the seede of his word in our hearts hee looketh for a ripe haruest of good works if he hath planted vs as vines in his vine● yard or oliue branches in the stock Christ he looketh that in him wee should bring forth sweete grapes and shew that wee liue in him by bringing forth good and pleasant fruit in him Gal. 5. 25. If we liue in the spirit let vs walke also in the spirit Wee must not like that barren and vnprofitable fig-tree Luk. 13. 7. delay to giue fruite to our Maister from yeare to yeare lest we be cut down and throwne ouer the hedge for euer in his fierce wrath but in our youth and tender age we must bud and bring forth sweete pleasant fruits such as he expecteth Christ Iesus abolished the curse of the Law by his comming but hee came not to take away the Law it selfe and the Prophets but to fulfill them As hee therefore perfitly obeyed Gods Lawe so that there was no sinne at all found in him so must his members here on earth striue in some measure to obey Gods Lawe and to come to that perfection that is here permitted by Gods Spirit to the elect to attaine vnto and that there be no sin found raigning in them For there is none no not one man in this world but sinne is found in him neither was there euer any other waies except Iesus Christ God and man but wee must striue and endeuour by the powerfull operation of Gods sanctifying Spirit assisting vs euery one of vs that if sinne abide in vs and the law of sin bee in our flesh yet that it beare not dominion or ouer-rule ouer vs but that in the spirit wee may haue the law of righteousnesse subiugating and weakening the other daily more and more till at the last by grace both soule and body bee captiuated vnto Christs obedience and take on his yoake that both likewise hereafter may bee in and with Christ victorious and triumphant in glory Amongst Pastours Whosoeuer shall obserue and teach Gods Commandements their reward shall be great they shall be called great in the kingdome of heauen so amongst the hearers and flocke Blessed are they that heare the word of God and keepe it The true Pastour maketh his voice sound like Arons bells before his flocke And the sheepe heare his voyce and hee calleth his owne sheepe by name and leadeth them out And when hee hath sent forth his owne sheepe hee goeth before them and the sheepe follow him for they know his voyce Where to see the necessity of good works doing of Gods word therin we may consider the dutie both of the true Pastours of Christ and of the true sheepe of Christ with both their markes whereby so they may bee easily knowne the one not to bee Woolues in Lambs skins theeues robbers and hirelings the other not to bee sheepe of another Pastour or pasture True Pastours here then must goe before their sheepe first by an incorrupt doctrine or voyce and secondly by the footesteps of an incorrupt conuersation and life Concerning the first Christs charge to Peter is Louest thou me t●en feede my flocke So that Pastours loue to Christ is approued before God to their owne conscience and before men by feeding only his flocke the woe of the contrary whereof is set downe plainely Ezek. 24. 2. Wo ●ee to the shepheards of Israel that feede themselues should not the sheepheards feed the flockes Also 2. Tim. 4. 1. Pauls charge to Timothie I charge thee therefore before God and before the Lord Iesus Christ which shall iudge the quicke and the dead at his appearing and in his kingdome Preac● the word be instant in season and out of season improue rebuke exhort with all long suffering doctrine So here is Christs charge and the Apostle of Christs charge the one to Peter the other to Timothy and so to all Ministers that they should make their flockes heare their voice and sound the same before them For as Iohn was a voice in the wildernesse to prepare the way of the Lord at his first comming in humilitie so they must bee now voices crying in the desart of this world to prepare the way against the Lords second comming in glorie by Repent bringing low euerie high vnhumbled hill and by Beleeue exalting and comforting againe euery low valley and humbled soule in Gods presence so they must loose and binde open and shut set life and death before euery one and W●e bee to them if they preach not the Gospell or therein loue their owne glory and praise of men more then the glory of God seeing the King hath sent them out to call all men to his banquet to eate of the fat calfe God hath made them Angells to cry before that last day Rise dead folke in sinne prepare to come to Iudgement cast off the corruption of the lustes of the flesh put on renouation of the spirit be sanctified in body and soule that in both hereafter you may be also glorified they haue concredit to them the trumpet of Gods voice at whose sound the high and proud walles of the Iericho of euery mans heart must fall and therefore must compasse them blow the trumpets diligently and often They are sent that they should preach the Gospell to the poore heale the ●roken hearted preach deliuerance to the captiues and recouering of sight to the blind that they should set at libertie them that are bruised and that they should preach the acceptable yeare of the Lord. This then is the voyce that they should vtter and this is the voyce the true sheepe should follow and know Concerning the second marke of true Pastours to wit their going also before their flocke in good example and holy life according to their owne voyce doing the same Christs charge likewise to his Apostles is Matt. 5. 16. Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen The neglect and transgression whereof hee sheweth in the Scribes and Pharisies whose righteousnesse except theirs exceeded hee telleth his Disciples they should neuer enter in the kingdome of heauen Matt. 23. 2. in these wordes saying The Scrbes and Pharisies sit in Moses seate and therefore whatsoeuer they bid you obserue that obserue and do● but after their workes doe not for they say and doe not as alas too many such in these our daies doe The Apostlte Paul also Rom. 2. 21. to this effect saith

drop of the riuer at such a time or houre shal returne into the Ocean or the returning of such a man vnto the earth shal be at such a determinate speciall time or age No our returning is vncertaine onely then being as a drop of a great Riuer let euery man commit the same to God and endeuour as he came salt with originall corruption from the earth or Ocean so to walke in Gods wayes and the way of this life that hee may returne fresh and purged by Christs blood to the Ocean of the graue and so drinke of that fresh springing riuer which proceedeth from the midst of the throne of God in that heauenly new Ierusalem for euer Our whole life is limitted but to 80. yeares and in one of these as in a poisonable cup or dish of meate death surely lurketh of all then if thou shouldest taste and drinke knowing this wouldst thou not suspect euery one diuide againe euery yeare in 12. moneths thou knowest not in what month or parcell of meate the poison of death lieth euery moneth againe in so many weekes and euery weeke in so many daies yea euery day also in so many houres in which houre or moment thereof sleeping or waking canst thou secure thy selfe from this secret vncertaine poyson suspect then all and liue so alwaies as to die alwaies night or day being prouided and being neuer so yong remember thou knowest not but the poison may bee in the first drop of the cup and yeare of thy youth as well as in the dreg or last dish of olde age when thou art first set at the table of the carefull banquet of life the sword of death is so soone hanged in a small haire aboue thy neck suspect then the same at euery morsell that it fall not heauily vnawares vpon thee but euer haue an eye vpwards thou knowest not if it will fall at thy first sitting downe more then at thy last rising vp as it euer threatneth then so bee thou euer prepared and in time seeke to redresse thy waies Mans breath is in his nosthrels which is the life or combination of soule and body whose dissolution is death Be thou neuer so young then nor so strong when thou letteth out the same thou knowest not certainely if euer thou shalt draw it in againe Let therfore thy soule breath vnto God and thy desire be to walke in his waies and to redresse thine owne All flesh is as the grasse of the field now greene and presently blasted whilest thou art then as the greene plant in thy tender youth expect euer and suspect this withering blast of Death whose sythe shall send thee with withered age alike to the graue and in the short inconstant way of this life walke in his way who is true and eternall life This life is a swift post running fast vnto death whose certaine steps thou canst not marke nor obserue Let thy soule then begin with him in thy first youth and of the contrary run swiftly vnto life and in the way of life which is Iesus Christ. Our life is a dreame now present and presently gone wherein who lieth longest and is most pleased commonly being awaked riseth faintest and most sorrowful Doe not assure thy selfe therefore of the length thereof but suspect the shortnesse in it there is no solide trueth nor rest apprehend therefore in the beginning thereof and in thy youth let thy soule wake and walke in the way of trueth Iesus Christ in whom true rest is onely to be found Pythagoras the Philosopher did set out the double course of this our life by the letter Y. expressing thereby with Christ the double way thereof the one whereof hath a straight passage narrow gate at the first and fewe they are that enter in thereat but in the end there is great comfort and rest for it leadeth vnto eternall happinesse and saluation The other wide large at the beginning whereat many doe enter but in the end they finde great trouble and straightnesse for it leadeth vnto eternall miserie and destruction Both these waies are set before the eyes of euery young man as Biuium Herculis or as life and death to choose This narrow way which leadeth vnto eternall life and saluation in the which euery yong man should walke in the pilgrimage of this life redresse his own waies of youth according therunto is Iesus Christ himselfe I am the way the veritie and life aad no man commeth to the Father but by me Our walking in him and with him must be in righteousnesse and holinesse of life being holy as he is holy The gate of this way is narrow and the passage straight for the liberties of flesh and blood must bee restrained our affections bridled and the whole man captiuated vnder the yoake of the obedience of Iesus Christ. And as through many tentations hee entred into the kingdome of heauen so wee must the same way follow him denying our selues with our crosses taken vp till wee come to the end of our way which is true life and eternall saluation The other broad way which leadeth to destruction and whereat many doe enter is sinne and Satan who is that deceiuing way vnto eternall death which euery yong man should abhorre and flie to enter thereat neuer so little or walke therein neuer so few footesteps in youth The walking in him and with him as hee is an vncleane spirit must be in the impurity and impietie of all sinne and filthinesse The gate of this damnable way in the beginning is broad the passage easie but the end is vtter perdition and straightnesse Where in following Christ wee must subiect the flesh vnto the Spirit they who follow him must abandon subiect and banish Gods cleane Spirit out of their hearts and be subiects and slaues themselues to the libertine concupiscence of the flesh and the vncleane licentious lusts and affections thereof They must refuse the light yoake of the obedience of Iesus Christ to follow him to life take on the heauy yoake of al kind of sinne that may presse downe their soules to the lowest hells and follow Sathan their way and guide vnto eternall torments of fire and brimstone for as hee is a condemned spirit himselfe so the end of the way wherein he leadeth captiuated soules vnder his heauy yoake of slauerie and sinne is death and eternal condemnation for the reward of sinne is death Therefore let euery young man beholding these two waies choose that which leadeth vnto a glorified eternall life in heauen by a sanctified life for a time on earth and walke with and in him who is the resurrection and the life to all them that are saued If thy walking heretofore hath beene in the by-waies of sinne and that broad way of Sathan giuing liberty and full head to thy youthly affections and lusts of the flesh Seeke how to redresse these thy waies hereafter striue violently to enter in at that straight way

of the Apostle generally Let all things be do●● decently in loue without dissimulation being as the spring from whence our reuerence and honouring one of another should proceede and the end likewise to bee loue out of a pure heart and of good conscience and of faith vnfa●●ed Thirdly and last of all let euerie young man according to the prescript rule of Gods worde take heede vnto his way of godlinesse and religion to redresse cleanse the same which indeed is the most profitable vocation of all others for as the Apostle saith Godlinesse is great gaine and for bodily exercise it profiteth little but godlinesse is profitable vnto all things which hath the promise of the life present and of that that is to come Salomon also Prou. 14. 27. saith that The feare of the Lord is a well-spring of life to auoid all the snares of death it is a most precious jewell the comfort glory and value whereof surpasseth all vnderstanding the straight way whereof albeit displeasant hard to the flesh for a time yet it is most delectable pleasant to the spirit and soule for euer It is a tree hauing albeit gall in the roote yet hony in the top whose fruit endureth for euer And in the feare of the Lord is an assured strength Therefore seing it is more amply spokē of before I cease now with this exhortation only of th' Apostle to al yong men concerning the same Let euery one embrace the grace of God that bringeth saluation vnto all men which hath appeared and teacheth vs that wee should denie vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present world looking for the blessed hope and appearing of the glory of the mighty God and of our Sauiour Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good workes forgetting that which is behinde and endeuouring our selues to that which is before and following hard toward the marke for the price of the hie calling of God in Christ Iesus hauing our conuersation in heauen continually from whence wee looke for the Sauiour euen the Lord Iesus Christ counting all thinges dung that wee may win him and may bee found in him endeuouring onely that wee may know him and the vertue of his resurrection and the fellowship of his afflictions and bee made conformable to his death that at last we may be fashioned likewise vnto his glorious body according to the working whereby he is able euen to subdue all things vnto himselfe In the meane time whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of good report if there bee any vertue or if there be any praise let vs thinke on these things to doe the same and the God of peace shall be with vs here by grace and wee with him for euer hereafter in glory We must redres our waies the Prophet saith here In taking heede thereto according to Gods word We must not then read heare or know onely the word of God but practise do the same in purging taking heed to our waies according thereunto It is that good seed that Christ speakes of which must not only be receiued with ioy but must be retained and laid vp in a good and honest heart to bring forth good fruite according to the measure of Gods grace We must doe as Israel did Exo. 19. 7 8. and 24. 3. when Moses proposed Gods Commandements vnto them they answered All that the Lord hath commanded wee will doe not heare or know them onely So Moses commandement and exhortation to the people Deut. 4. 6. Behold I haue taught you ordinances and lawes as the Lord my God hath commanded me that yee should doe euen so within the land whither yee goe to possesse it keepe them therefore and do● them for that is your wisedome c. The peoples desire to Moses againe was chap. 5. 27. Goe thou neare and ●eare all that the Lord our God saith and declare thou vnto vs all that the Lord our God saith vnto thee and wee will heare it and doe it The condition also that God maketh by Moses that hee will exalt blesse them is chap. 28. 1. If thou shalt obey diligently the voyce of the Lord thy God and obserue and doe all his Commandements which I command thee then the Lord thy God will set thee on high and all these blessings shall come vnto thee c. So 19. 9. Keepe therefore the wordes of this couenant and doe them that yee may prosper in all other thinges that yee shall doe So 30. 14. The word is very neare vnto thee euen in thy mouth and in thy heart for to doe it Iohn the Baptist Matth. 3. 8. said vnto the Pharisies that which all men shoulde doe Bring forth fruits therefore worthy of amendement of life And now also is the axe put to the roote of the trees therefore euery tree which bringeth not foorth good fruite is hewe● downe and cast into the fire And Christ our Sauiour saith Matt. 7. 17. Euery tree is knowne by his fruites for euery good tree bringeth forth good fruit and a corrupt tree bringeth forth euill fruits A good tree cannot bring forth euill fruit neither can a corrupt tree bring forth good fruit For doe men gather grapes of thornes or figges of thistles Therefore so let our light shine before men that they may see our good workes and glorifie God our heauenly father For as in Morall Philosophie it is said Omnis virtus in actione consistit all vertue consisteth in action so truely in diuine and true Philosophie it may be likewise said that all Religion and Christian vertues consisteth in practise and not in pratling of them onely The figge-tree that Christ accursed had a faire shew by his leaues a farre off that he was like to haue fruit also but because he had none therefore by Christs curse hee withered presently It is not a faire shew likewise or pretence and profession of religion that God doth accept but wee must with our outward shew haue the inward substance and life of Religion good workes proceeding of true faith and loue Wee must not onely professe in word but in deede and action also imitating not onely Christs sayings but his holy life and doings Luke 6. 46. hee saith But why call you mee Master Master and doe not these thinges which I speake A seruant not onely acknowledgeth his Maister in word but must also in deede hee must not onely heare and know his Masters will but except hee doe it also hee shall be beaten with many stripes Luk. 12. Mat. 7. 21. Not euery one that saith vnto me Lord Lord saith our Sauiour shall enter into the Kingdome of heauen but hee that doth my Fathers