Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	exceed_v	righteousness_n	scribe_n	2,764	5	11.0489	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20716	Varietie of lute-lessons viz. fantasies, pauins, galliards, almaines, corantoes, and volts: selected out of the best approued authors, as well beyond the seas as of our owne country. By Robert Douland. VVhereunto is annexed certaine obseruations belonging to lute-playing: by Iohn Baptisto Besardo of Visonti. Also a short treatise thereunto appertayning: by Iohn Douland Batcheler of Musicke.	Dowland, Robert, ca. 1586-1641.; Besard, Jean Baptiste, b. ca. 1567.; Dowland, John, 1563?-1626.	1610 (1610)	STC 7100; ESTC S121704	768,371	74

Spirit it selfe beareth witnesse with our Spirit that we are the Children of God and if Children Heires of God and coheires with Christ who shall be glorified with Christ if hee hath given us grace not onely to beleeve but also to suffer with him and for him he doth not say that our suffering doth make us sonnes and heires of God who shall be glorified with him but the Spirit beareth witnesse that if we suffer with him we are the sonnes and heires of God who shall be glorified with him So 2 Tim. 2. 11 12. If we suffer wee shall reigne with him if we patiently suffer it is not a cause but a signe that we shall reigne with him Rom. 8. 1. There is no condemnation to them that are in Christ Iesus But how shall we know who they are that shall be saved by Christ that walke not after the flesh but after the Spirit where walking after the Spirit is not the cause of salvation but a signe of their being in Christ which is the cause Christ is the foundation and cause of all our happinesse and faith is the only instrument whereby wee receiving Christ are united unto him all other graces and duties unto which happinesse any where is ascribed as it is to many Matth. 5. 3. c. Psalm 112. 1. c. are but notes of our being in Christ by faith and presages of our future happinesse Thus in the same chapter Rom. 8. 13. If by the Spirit yee doe mortifie the deeds of the body that is of the flesh as the vulgar Latine rendreth it and as Paul speaketh 1 Cor. 9. 27. Ye shall live So Rom. 10. 13. Whosoever calleth upon the name of the Lord shall be saved that is whosoever hath this grace given him unto him truly to worship God it is an evident signe and assurance unto him that he shall be saved and so of the like Ambrose this is the signe of justification in a man that by that which dwelleth in him he that is justified may appeare to be the Sonne of God § XII As evidences according to which the Lord will judge For so it is often said that God will judge men acccording to their workes Thus Matth. 25. 34 35. Come ye blessed of my Father inherit the kingdome prepared for you from the foundation of the world for when I was hungry you gave me meat c. this rationall particle for though it be called causall and the sentence where it is used is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rendring of the cause doth not imply a cause properly so called but any argument or reason as I have shewed heretofore as here it implyeth an argument from the fruits as signes and evidences of their bleessednesse in Christ by faith The causes of this sentence of salvation are set downe vers 34. First because they are blessed of God that is justified Secondly because elected for whom God in his eternall purpose hath provided this kingdome Thirdly in that it is called the inheritance purchased for them that truely beleeve in Christ who as soone as they beleeve are by justification blessed as being entitled or having right to this Heavenly inheritance and this is implyed in the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inherit shewing that they come to that kingdome by right of inheritance Salvation therefore is given as a fre●… gift of God depending upon election and justification and as an inheritance purchased by Christ for all true beleevers and therefore not merited by them that are saved But because God hath promised salvation to all that have true faith in Christ which is a secret and inward grace and many men deceive themselves with a vaine opinion and profession of it therefore the Lord will judge of men according to the fruits thereof when as men therefore professing the true faith doe demou●…trate their faith by good workes and namely by the workes of charity and mercie they give good proofe of their election whereby this kingdome was prepared for them and of their redemption by which Christ purchased this inheritance for them and of their justification whereby they are entituled to this kingdome and so are blessed of God And therefore according to these fruits Christ pronounceth the sentence of salvation § XIII Wherefore to proceed in my answeres to the afore said objection for by that which hath beene said it appeareth Fifthly that eternall life is not deserved by our obedience because it is the free gift of God depending upon Gods free election Sixthly because we come to it as to an inheritance purchased by Christs merits and not by ours Seventhly though it be a reward yet it presupposeth no merit of ours because it is a free and undeserved reward whereby the Lord out of his meere bounty doth crowne his owne gifts Ea enim est Dei bonitas saith learned Casaubon ut beneficia gratuitò in suos collata ali●… beneficiis coronet atque hoc mercedem appellet such is the goodnesse of God that such benefits as he hath freely bestowed upon his children he crowneth with other benefits and this hee calleth reward nihil tamen saith Calvin quasi debitum solvens sed mercedis titulum imponens suis beneficiis not as rendring any debt but imposing the name of reward on his owne benefits § XIV Now let us examine the testimonies which Bellar. alleageth wherein upon condition of obedience eternall life is promised The first is Matth. 5. 20. unlesse your righteousnesse exceed the righteousnes of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven which words containe directly a threatning and not a promise for hee doth not say if your righteousnesse doe exceed the righteousnesse of the Scribes and Pharisees which was but externall and in outward shew yee shall enter into the Kingdome of heaven but if it doe not which argueth that internall righteousnesse is necessary to salvation necessitate 〈◊〉 as causa sine qua non but doth not prove it to be so necessitate efficientiae And so doe other threatnings Heb. 12. 14. Luk. 13. 3. Matth. 25. 42. 1 Cor. 6. 9. Gal. 5. 21. § XV. The second testimony is Mat. 19. 17. If thou wilt enter into life keepe the commandements Where a rich man being a justitiray as many of the Iewes were quia omnis spes sal●…tis apud Iudaeos in operibus erat non in fide taking it for granted that by his workes he must bee saved but not satisfied as justitiaries never are but ever remaine doubtfull and uncertaine of their justification as wee see in the Papists I say not satisfied with all that obedience which he had performed from his youth up but finding that something still was lacking hee commeth to our Saviour to know what good works those were by doing whereof he might bee saved Good Master saith hee what good thing shall I doe that I may inherit eternall life To

respect to the glory of God to the good of our selves or of our brethren wee shall doe more than is commanded in respect of the particular thing it selfe which is simply neither commanded nor forbidden but not more in respect of the generall lawes of piety and charity which as they command us to love God with all our soules and our neighbour as our selves and forbid the contrary vices so they command all the meanes and helpes which may bee used for the p●…formance of these duties of piety and charity and forbid both all impediments of the dueties commanded and also all provocations to the evils forbidden Now in these things which are neither simply commanded nor forbidden counsels have place either for the using or refusing of them as shall bee most for Gods glory the benefit of our brethren and our owne spirituall good which counsels as it is a vertue to obey so to disobey them is a sinne and consequently the observer of them doth no more than hee ought to doe And therefore the Papists whiles they enjoyne the observation of the counsels onely to them who would seeme to live in a state of perfection they teach all others to sinne by disobeying them as not being tyed to the observation of them As for example not to sweare in ordinary communication not to revenge nor to resist evill to blesse them that curse us to pray for them that persecute us and many such like among which they reckon the eigth beatitudes Matth. 5. 3. c. In which a good part of the power of Religion consisteth So that to sweare ordinarily in common talke to seeke private revenge and such like are no sinnes with the Papists § III. But let us come to his proofes The first whereof is Mat. 19. 21. If thou wilt bee perfect Goe and sell all that thou hast c. upon which place they ground their counsell of voluntary poverty But it is evident by that which before I have said that this was not a precept or counsell given to all that would aspire towards perfection which is the duety and property of all true Christians but a precept of triall directed in speciall to that rich Iustitiary to discover unto him his owne imperfection●… Or if it had been but a counsell according to the popish co●…ruction given to one that had already fulfilled all the Comma●…ements which no man can bee said to have fulfilled untill he ●…ave fulfilled his course then had it been no sinne for him not to obey this counsell nor any hinderance to his salvation For having fulfilled all the Commandements as the Papists conceive of him he might enter into life though he did not this which here hee is advised unto But he sinned in disobeying this precept of triall which if he had obeyed hee had done no more than in duety he was bound to doe having received a speciall Commandement to that purpose Neither had hee fulfilled those Commandements which hee saith hee had kept from his youth otherwise than according to the interpretation of the Scribes and Pharisees and consequently according to their righteousnesse which whosoever doth not exceed shall not enter into the kingdome of heaven and much lesse had he fulfilled all the Commandements of God For by disobeying this Commandement of Christ he plainely bewrayed himselfe to be a transgressour of the first and last Commandements yea that he did not truely affect and prize his owne salvation but being a meere worldling preferred the love of his pelfe to the love of God and desired rather to enjoy his worldly wealth for a short time than to obtaine and for ever to enjoy the heavenly treasures which Christ promised him if hee would follow Him And for this his sinne in disobeying Christ his entrance into heaven was hindered Insomuch that of him and all such as he was our Saviour giveth this censure that it is easier for a Camell to goe through the eye of a needle than for a rich man that setteth his heart upon riches as this man did to enter into the kingdome of God § IV. As for their counsell and vow of voluntary poverty though I will not insist thereupon it being another controversie yet thus much briefly will I say First that it hath no ground in the Scriptures and therefore being obtruded as a matter of Religion it is meere will-worship which is neither acceptable to God nor availeable to themselves Secondly as it is practised among the Papists it is nothing worth being done neither out of the love of God nor of their neighbour but out of a Pharisaicall conceit by their works of supererogation to make God their debtour For as the Apostle saith If I should bestow all my goods to ●…eed the poore and have not charity it would profit me nothing 1 Cor. 13. 3. Thirdly it is repugnant to the Scriptures and namely to the eigth the fifth and second Commandement In the eigth Commandement as I could shew there is required a moderate desire of temporall blessings avoiding the contrary extremes of cove●…ing too much or of affecting voluntary poverty And accordingly wee are to frame our prayers and our practice Our prayer as our Saviour hath taught us to begge of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that portion of temporall blessings which God in his wisedome doth know to bee expedient for us that is as Agur prayeth Prov. 30 8. Give mee neither poverty or beggary as the Latine rendreth it nor riches feed mee with food convenient for me Where Lechem ch●…qqi is the very same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our practice not to live idlely upon the sweat of other mens browes as Friars mendicants and other lusty beggars doe but every mans duety is to worke with his hands the thing that is good that is to earne his living by the lawfull workes of his lawfull calling not onely that hee may eate his owne bread which our Saviour teacheth us to begge of God and the Apostle to labour for that we may eat our owne bread 2 Thes. 3. 12. And the Psalmist promiseth as a blessing to him that feareth God Psal. 128. 2. For thou shalt eat the labour of thine owne hands but also that hee may have to give to others Ephes. 4. 28. Therefore the Apostle Act. 20. 34 35. exhorteth the faithfull by labouring in their lawfull callings to support the impotent and to remember the words of our Lord Iesus for though the Papists esteeme them to live in a state of perfection who live in voluntary beggary yet our Saviour was wont to say it is a more blessed thing to give than to receive And therefore a more blessed estate it is to be able to give than to live upon the almes of others The fifth Commandement teacheth us to honour our private and our publike parents in the Church and common wealth and the common mother of us all that is our Country all which we are to honour with