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
A11454	Ten sermons preached I. Ad clerum. 3. II. Ad magistratum. 3. III. Ad populum. 4. By Robert Saunderson Bachellor in Diuinitie, sometimes fellow of Lincolne Colledge in Oxford.; Sermons. Selected sermons	Sanderson, Robert, 1587-1663.	1627 (1627)	STC 21705; ESTC S116623	297,067	482

bee district in making Tryall whether those Graces that seeme to be in vs be true or but counterfait and whether the acts thereof be fruites of sincerity or but of hypocrisie Let vs not therfore flatter our selues or be too iolly vpon it if we finde in our selues some shewes of Godlinesse but let vs rather labour to finde out whether there bee in vs the power and life of Godlinesse or no. For there is a kinde of righteousnesse such as it is an outward formall righteousnesse in Scribes and Pharisees and Hypocrites but that will not serue the turne a Mat. 5.20 vnlesse our righteousnesse exceede theirs wee shall in no case enter into the Kingdome of Heauen Beloued Hypocrisie is spunne of a fine threed and is not easily discerneable without very diligent Examination And things are not to be measured by the outward shew or by the lumpe and bulke but by an exacter rule whether they be true or no. Dost thou heare the word of God with Ioy doest thou bewaile thy sinnes with teares doest thou auoyd grosse sinnes with care doest thou oppose against common corruptions with zeale These are indeede comfortable signes but no infallible euidences of Grace for what is there in all this which Ahab and Saul and Herod and Iudas and other Hypocrites either haue not or might not haue done But if not by these fruits by what other meanes then may a man come to know the sanctification of his heart and the sincerity of these affections Diuines in their Treatises and Writings haue set downe sundry notes and markes whereby to make this tryall but I would especially commend to your obseruation two only out of all that variety which two are indeed as good as a thousand namely Integrity and Constancy for these two are neuer in the Hypocrite First for Integritie §. 13. by the markes 1. of Integritie The Hypocrite we heard might goe farre in hearing in beleeuing in sorrowing in reforming in suffering but his affections herein for so much as they spring not from true Faith and the conscience of that Obedience hee oweth to God but from other respects are partiall in all those Duties and carry him so farre only as those false grounds which first gaue motion to those affections leade him and no farther Hee receiueth the word with ioy so farre as it tickleth the eare with choycenesse of phrase and varietie of elocution so farre as it fitteth with his humour and keepeth faire and farre off from medling with his bosome-sinne but hee is not equally delighted with euery part and with euery point of Gods word and truth If the right string be touched if his sweete darling-sinne be stirred that is harsh to him hee findeth no musicke in that rubbe him where he is galled and he kicketh at it a Mar. 6.20.17.27 Herod heard Iohn Baptist gladly and did many things willingly but when his incestuous marriage was medled withall then the b Luk. 13.32 Foxe was vncased and the Hypocrite appeared in his owne colours and the Baptist lost first his libertie and then after his head for his labour And the young man when Christ told him what he must doe to inherite eternall life in the generall c Mat. 19.17.20 Keepe the Commandements c. was no doubt a iolly iocund man All these haue I kept from my youth vp but when Christ hitteth him home and presseth vpon his particular corruption d Ibid. vers 21. One thing is wanting c. this nipped him in the head and strooke cold to his heart and the Text saith e Ibid. 22. he went away sorrowfull And euer marke it in something or other the Hypocrite bewraieth himselfe what he is if not to the observation of others yet at least sufficiently for the conuiction of his owne heart if he would not bee wanting to himselfe in the due search and triall of his heart A mans bloud riseth when he heareth a stranger sweare an Oath but if the same man can heare his prentice lie and equiuocate and cosen and neuer moue at it let him not bee too bragge of his zeale his coldnesse here discouereth the other to haue beene but a false fire and a fruite not of true zeale but of Hypocrisie A Iesuite maketh scruple of disclosing an intented treason reuealed to him in confession but he maketh no bones of laying a powder-plot or contriuing the Murther of an annointed King a Pharisee is very precise in f Mat. 23.23 tithing Mint and Cummin but balketh iustice and mercie One straineth at a g Ibid. 24. gnat and swalloweth a cammell maketh conscience of some petty sinnes neglecting greater Another casteth out a beame but feeleth not a moate maketh conscience of some greater sinnes neglecteth smaller Shame of the world and the cry of the people maketh him forbeare some sinnes an eye to his owne priuate and secret ends other some feare of temporall punishment or it may bee eternall other some hope of some aduantage another way as in his credit profit c. other some the terrours of an affrighted conscience other some but if in the meane time there be no care nor scruple nor forbearance of other sinnes where there appeareth no hinderance from these or the like respects all is naught all is but counterfeit and damnable hypocrisie The rule neuer faileth h Op. imperfect in Mat. hom 45. Quicquid propter Deumfit aequaliter fit True obedience as it disputeth not the command but obeyeth cheerefully so neither doth it diuide the command but obeyeth equally Dauid had wanted one maine assurance of the vprightnesse of his heart if he had not had an equall and vniuersall i Psal. 119.6 respect to all Gods Commandements That is the first note of Sinceritie Integritie The other is Constancy §. 14. 2. of Constancy continuance or lasting The seeming Graces of Hypocrites may be as forward and impetuous for the time as the true Graces of the sincere beleeuer nay more forward oftentimes as in the a Mat. 13.5.6 stony ground the seed sprang vp so much the sooner by how much it had the lesse depth of earth But the very same cause that made it put vp so soone made it wither againe as soone euen because it wanted deepenesse of earth So the Hypocrite when the fit taketh him hee is all on the spurre there is no way with him but a new man he will become out of hand yea that hee will b Persius Momento turbinis But hee setteth on too violently to hold out long this reformation ripeneth too fast to bee right spirituall fruite as an horse that is good at hand but naught at length so is the Hypocrite free and fiery for a spurt but he iadeth and tyreth in a iourney But true Grace all to the contrary as it ripeneth for the most part by leisure so it euer c Qualitatis verae tenor permanet falsa non durant Senec. Epist. 120. lasteth longer

which it may be more conuenient to conceale than to teach some diuine truths at some times and in some places But yet as the Case is here proposed §. 33. and in what he may not if it bee a truth questioned about which Gods people are much distracted in their opinions much mistaken by some through error in iudgement much abused by sinfull especially publike practice occasioning Scandals and offences among brethren likely to be ouerwhelmed with custome or multitude of those that thinke or doe against it and bee otherwise of materiall importance I take it the Omission of it vpon seasonable opportunitie is a grieuous sinne and not colourable by any pretence Beloued the Minister is not to come into the Pulpit as a Fencer vpon the stage to play his prize and to make a faire a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9.26 flourish against sinne Here he could haue it and there hee could haue it but hath it no where but rather as a Captaine into the Field to bend his forces especially against the strongest troupes of the enemy and to squander and breake thorow the thickest rankes and to driue at the b Fight neither with small nor great saue onely with the King of Israel 3 King 22.31 fairest It is not enough for a Prophet to c Esay 58.1 cry aloud and to lift vp his voyce like a trumpet and to tell Iudah and Israel of sinnes and of transgressions at large but if he would whet them vp to the battell he must giue a more d If the trumpet giue an vncertaine sound who shall prepare himselfe to the battell 1 Cor. 14.8 certaine sound he must tell Iudah of her sins and Israel of her transgressions If there be in Damascus or Moab or Ammon or Tyrus or Iudah or Israel e Amos 1. 2. three transgressions or foure more eminent than the rest it is fit they that are sent to Damascus and Moab and Ammon and Tyrus and Iudah and Israel should make them heare of those three or foure more than all the rest Sinnes and Errors when they begin to get head and heart must be handled roughly Silence in such a case is a kinde of flattery and it is f Penè idem est fidem nolle asserere negare Fulgent lib. 1. ad Thrasim cap. 1. Sicut incauta locutio in errorem pertrahit ita indiscretum filentium in errore relinquit Greg. in Moral almost all one when sinnes grow outragious to hold our peace at them and to cry Peace Peace vnto them Our Apostle in Act. 20. would not haue held himselfe sufficiently discharged from the guilt of other mens blood if he had shunned as occasion was offered to haue declared vnto them g Act. 20.26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen the whole counsell of God §. 34. A more particular Application in defence of the former Sermon In my Application of this Instance and Case blame me not if I do it with some reference to my selfe Being heretofore by appointment as now againe I was to prouide my selfe for this place against such a meeting as this is as in my conscience I then thought it needfull for me I deliuered my minde and I dare say the Truth too for substance something freely touching the Ceremonies and Constitutions of our Church And I haue now also with like freedome shewed the vnlawfulnesse of the late disorderly attempts in this towne and that from the ground of my present Text. I was then blamed for that I thinke vniustly for I do not yet see what I should retract of that I then deliuered and it is not vnlikely I shall be blamed againe for this vnlesse I preuent it You haue heard now already both heretofore that to iudge any mans heart and at this time that to slander any truth are without repentance sinnes iustly damnable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that offend either in the one or the other their damnation is iust To preserue therefore both you from the Sinne and my selfe from the Blame consider I pray you with Reason and Charity what I shall say You that are our hearers know not with what hearts we speake vnto you that is onely knowne to our owne hearts and to a 1 Ioh 3.20 God who is greater than our hearts and knoweth all things That which you are to looke at and to regard is with what b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17.11 Non requiritur quis vel qualis praedicet sed quid praedicet Distinct. 19. Secundùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. in Charmide truth we speake vnto you So long as what wee preach is true and agreeable to Gods Word and right reason you are not vpon I know not what light surmizes or suspicions to iudge with what spirits or with what dispositions of heart wee preach Whether we c Phil. 1.15 16.17.18 preach Christ of enuie and strife or of good will whether sincerely or of contention whether in pretence or in truth it is our owne good or hurt we must answer for that and at our perill be it if we doe not looke to that But what is that to you Notwithstanding euery way so long as it is Christ and his truth which are preached it is your part therein to reioyce If an d Gal. 1.8.9 Angel from heauen should preach any vntruth vnto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him bee accursed but if the very Diuell of hell should preach the truth he must be heard and beleeued and obeyed So long as e Math. 23.2.3 Scribes and Pharisees hold them to Moses's Text Doctrine let them bee as damned f Woe vnto you Scribes and Pharisees Hypocrites Math. 23.13 14 c. Hypocrites as Scribes and Phrisees can be yet all whatsoeuer they bid you obserue that you are to obserue do Let mee then demand Did I euer deliuer any vntruth It had beene well done then to haue shewne it that I might haue acknowledged and retracted it Did I speake nothing but the truth with what conscience then could any that heard me say as yet I heare some did That I preached factiously That I came to cast bones among them That I might haue chosen a fitter Text That I might haue had as much thankes to haue kept away For Faction I hate it my desire and ayme next after the good of your soules was aboue all the Peace of the Church and the Vnity of Brethren For casting bones if that must needs be the phrase they were cast in these parts long before my comming by that great enemy to peace and vnity and busie sower of discord the Diuell otherwise I should not haue found at my first comming such snarling about them and such g Gal. 5.15 biting and deuouring one another as I did My endeuour was rather to haue gathered vp the bones and to haue taken away the matter of difference I meane the errour in iudgement about and