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
A69147	A postill or collection of moste godly doctrine vpon every gospell through the yeare aswell for holye dayes as Sondayes, dygested in suche order, as they bee appoynted and set forthe in the booke of Common Prayer. Uery profitable for all curates, parentes, maysters of housholdes, and other gouerners of youth.; Postilla Anthonii Corvini	Corvinus, Antonius, 1501-1553.	1550 (1550)	STC 5806; ESTC S109261	359,302	596

4. and. 7. Tit. 3. a Rom. 8. That whiche is borne of the fleshe is flesh and th●● whyche is borne of the spirite is spirite Maruayle not thou that I sayd to the ye muste be borne frome aboue The wynde bloweth where it lusteth and thou hearest the sounde thereof Eccl. 11. but canst not tell whence it cometh and whether it goeth So is euerye one that is borne of the spirite Nycodemus aunswered and sayd vnto him How can these thi●ges be Iesus aunswered and sayd vnto hym Arte thou a mayster 〈◊〉 Israel knowest not these thīgs Verely verely I say vnto the 〈◊〉 speake that we do know and testifye that we haue seene and ye receyue not our witnes Yf I haue tolde you earthly thinges and yet beleue not how shall you beleue if I tell you of heauenly thynges Ephe. 4 And no man asc●nded vp into heauen but he that came do●●● from heauen euen the sonne of man whyche is in heauen And as Moyses lyft vs the serpente in wildernes Nu. 21. euen so must the ●onne of man be lyfte vp that whosoeuer beleueth in him perishe ●o● but haue eternall lyfe THE EXPOSITION IN this gospell we haue and excellent disputacion of the righteousnes of the fleshe and also of the righteousnes of the spirite Christ teacheth vs the one and Nicodemus defendeth the other But so that in the meane while he is content to be taughte and enformed of Christe Fyrste of all lette vs considre the persone of Nicodemus as it is here described of the euangeliste The description of Nicodemus howe vnwisely and vndiscretelye he speaketh of regeneracion Whereout we maye note what reason and mannes strength can do in vnderstandyng of diuine and heauenly thinges The euangelist sayeth on this wise There was a man of the phariseis named Nicodemus a ruler amōg the Iews Herein he declareth that Nicodemus as concerīng his outward conuersacion led an honest and a worshipful lyfe which coulde not bee reprehended or rebuked so that he was taken and counted one of the chiefe rulers amongest the Iewes Here also thou haste the discription of the person whiche after worldely fashion and maner is taken and counted both wise and righteous Yet this nowistanding The fleshe is fearfull there is not so greate strengthe or boldenes in Nicodemus that he durste speake vnto Christe openlye though he knewe him to be a teacher sente from god whose wondres and miracles he coulde not deny Whye doth not reason here steppe forth boldely and openlye professe the doctrine of Christe For so Christe wolde haue it according to that he spake Whosoeuer knowledgeth me before men Mat. 10 him will I knowledge before my father which is in heauen and the angelles But reason canne not do this for it passeth and excelleth farre his capacitye and conning He will not be charged with the hatred of the world for the truthes sake For the which cause Christe wyll haue vs mortifie this olde Adame in vs and become a newe creature But what knoweth or vnderstandeth the fleshe and oure nature here of Trulye nothing at all as it is playne and euidente here declared by this Nicodemus For Christe speaketh of a new and a spirituall natiuity but Nicodemus contrary wise vnderstandeth a carnal and a fleshly natiuity How can a man saith he be borne when he is olde can he enter into his mothers womb and be borne againe Wee are all Nicodemes ignoraūt of godly thinges Here you heare in what wise this wordly righteous man answereth to godly things Yea Christ himselfe must open declare vnto hym in what wise a man must become a new creature be borne agayne yet he vnderstandeth it not but demaundeth again saiyng How may these things be What other thing can a mā se perceiue in this Nicodemus then ignoraunce incredulity Wherfore if his outward cōuersaciō had ben a great deale more glorious thē it was yet could it not haue pleased god why Bicause that god doth not regard the outward fashions of men but iudgeth according to the hart faith of a man as the prophete Ieremye declareth saiyng Thou o lorde lookest only vpon faith Iere. 5. Ro. 14. And S. Paul to the Romaines saith What soeuer is not of faith that same is sinne Mat. 5. For first we muste get the inward righteousnes if the outward shall please god For if wee wante righteousnes inwardly Christ may straight way say vnto vs as he said to the Iues Except your righteousnes excede the righteousnes of the scribes phariseis ye cānot enter into the kingdom of heauen Therfore likewise as Nicodemus had here but a rude blinde vnderstanding in those thingꝭ that pertaine to the grace of god our saluacion euen so be wee euery one rude ignoraūt and the very olde Adam yea nothing but flesh carnal according to the saiyng of Christ That saith he which is borne of flesh is flesh What the scripture calleth fleshe If it be not renewed and lightned with the spirite I vnderstād by flesh the whole vniuersal nature of mā both body soule reason vnderstanding freewyl wtoute the holy ghost For such a man yea suche a body of sin cā do nothing but sin how excellently so euer he shineth outwardly though outwardly he garnisheth himselfe with neuer so manye workes Which thīg S. Paul expresseth with manifest words Rom. 8. to the Romaines And here also it is playne and euidente by this Nicodemus which in the sight of the worlde was holy and righteous Secondarelye The new birthe is necessarye Christe teacheth vs in this gospell a newe natiuity which Nicodemus could not comprehende or vnderstande and so speaketh of it that it maye apeare to bee a thinge necessarye to saluacion Hee sayeth on this wise Excepte a man bee borne a newe hee canne not see the kyngedome of God To se the kyngedome of God is to be iustified Now mark considre what Christ speaketh of this iustifiyng and contrarywise what Nicodemus thinketh thereof To see what the kīgdom of god is Christe concludeth that no worke no reason no outward conuersacion canne iustifye and saue vs excepte allonlye that the man be borne a newe Contrary wise thus thinketh Nycodemus that yf oure outward conuersacion lyfe and working be allonly confirmable vnto the law that for those workes god is constrained and boūd to iustifye and saue vs. But herein he erreth greatly Not Nicodemus but Christe hat here the victorye forasmuche as all men are lyars and all onlye god is trewe Psall 115 Rom. 3. Wherefore lette vs sharpely marke and considre in what wise this newe natiuity and regeneraciō is so brought to passe He saith on this wise Excepte a man be borne of water and of the spirite he can not come into the kingdome of god Here thou hearest Baptisme that this regeneracion and new natiuity beginneth in Baptisme For baptisme is a signe of mortefiynge

belongeth vnto the politike ordre may therfore lawfully be done But if I wolde so sticke and cleaue to wordly thinges that I shulde forget heauenly thinges that shuld damne me After this māner we speake of mariag To haue a wyfe is a good thīg lauful But if I loue mi wife better thā god it is to my damnacion Therfore S. Paule teacheh vs ● Co. 7. that they that haue wyues bee as though they had none that is in the acknowledging of the gospel I shall not permit my wyfe to be an impedimēt vnto me but rather for the gospels sake if nede require I shal be readye to forsake wyfe children and all Finally those men outwardely appeare here to be good menne but whyle they wyll not beleue the gospelle of Christe thys sentence goethe vppon theim None of those men that were called shal cast of my supper The calling of that heithens Thirdely we se here that while the chiefe in Iury did dispise this supper how god called thervnto all sinners whores and publicanes oute of euerye strete of the towne that they shuld knowledg there sinnes and are grace and pardon of Christ Also we see here the gentyles that were not named the people of god nowe to be called to this excellente and great supper Here is two thinges also to be noted Fyrste that it hath pleased god to call the pore and the weak that is those that be of a contrite harte a louely spirite and by the preaching of the law be come vnto the knowledge and repentaunce of their sinnes For by those wordes compell them to come in properly we vnderstand the preaching of the law For suche be lette into this supper that is they be comforted through the gospell Luc. 1. as the virgine Marye saythe He filleth the hungry with good thingꝭ and letteth the riche go emptye The seconde that thow shalte marke is that after the resurrection of Christe all prophecies Osee 2. both of the reiecting of the Iews and of the calling of the gentiles must needs be fullfilled To go into the streetes of the towne is none other thinge then to preach the gospel to al men as Christ sayth in the gospel of Iohn Ioh. 10. I haue yet other sheepe that be not of this folde and those must I bringe The calling of the gentiles wel considered in faith causeth a man to haue great cōfort For who wolde now be discomforted when we hear that god all only for incredulity hathe reiected his people whiche didde excell vs withe so greate priuileges and receaued vs sinners vnto his mercye grace that neuer did good at al Wherfore good people lett vs beware that we now being called to this supper of grace be not loth to come therevnto in which supper we shall euerlastingly see and taste howe good and sweete the lorde is Psal 35. and .85 Which god the father graunte vs through his son our lord Iesus Christe Amen The gospell on the thirde sonday after trinity sonday Luc. 15. Mat. 9. Mar. 2. THen resorted vnto him all the publicanes sinners for to hear hym And the phariseys and scribes murmured saiyng He receueth sinners and eateth with them But he put forth this parable vnto thē saiyng Mat. 18 What man of you hauing an hundreth sheep if he lose one of thē doth not leaue nynty nine in the wildernes and goeth after the which is lost vntill he fynd it And whē he hath found it he layeth it on hys shoulders with ioye And as sone as he cometh home he calleth togither his louers and neighbours saiyng vnto them Reioyse with me for I haue founde my sheepe which was loste I say vnto you that lykewyse ioye shal be in heauen ouer one sinner that repenteth more then ouer ninty and nine iuste persones which neede no repentaūce Eyther what woman hauinge ten grotes yf shee lose one doth not lyghte a candle and sweepe the house and seeke dilligently tyll she fynd it and when she hath found it she calleth hir louers hir neigh boures togither saiynge Reioyse with me for I haue founde my grote which I hadde loste Likewyse I saye vnto you shall therbe ioye in the presence of the aungels of God ouer one sinner Luc. 5. that repenteth THE EXPOSITION THis gospel teacheth vs first of al how that publicans sinners drew nigh vnto Christ to heare hym And although they were receaued and defended of Christe Psal 5. yet he is not suche a God that hathe pleasure in synne Therefore it is conuenient that we learn to know a difference betwene sinners Vnshameful sinners There be sinners of such vnshame fastenes that they lyue in open sinnes and in suche wyse encrease therein that they forget god and all honesty and glory and reioyse in moste abhominable things and seke prayse in wickednes And these villanes for the greate crymes and grosse sinnes Pro. 2. whiche they do vse and daylye committe euen the worlde counteth and taketh them for knaues and vagabundes not worthy that any diuine scripture shuld make muche rehersall of theym There bee also other sinners which outwardly faine holynes but ar in their hartes most mischieuous wretches Againste whom both the prophets and the gospell cryeth out Esay 3. Esa 52. Esaias accuseth them for this mischiefe bycause they call good euell and euell good and make lyghte darkenesse and darkenesse light c. and Dauid witnesseth of thē that in their hartes they thinke that there is no god Psal thoughe outwardly they appeare neuer so good and holy Doth not this apeare also in the gospell Christ saith Mat. 5. Excepte youre righteousnes exceede the righteousnes of the scribes and Phariseis ye canne not entre into the kingdome of heauen And suche hypocrits here in this gospell Christ calleth iuste not that be fore god they be iust but that they think themselues to bee iuste and neede not repentaunce Sīnes that acknowledg ther sinnes There be also synners whiche knowledgynge theyr offences bee sorye for theyr euell deedes and drawe vnto Christe for to aske pardone and grace Suche a synner and publicane was Zacheus which ioyfully receaued Christ our lord into his house and at the hearing of his word sayd Behold I geue halfe my good to the poore and if I haue defrauded any man I restore him four fold Of suche sayth Christ in on other place Mat. 9. I am not come to cal the iust but sinners to repentaunce Suche publicans and sinners drawe nowe nighe vnto Christ And why To heare his worde For they feele their sin they knowledge their sinne they seeke grace that they might be delyuered frome the borden of sinne Now forasmuch as grace remission of sines rightousnes and saluacion is offered and giuen vnto them through the worde of Christe withoute any worke or deseruinge Moreouer for as muche as the doctrine of Christe is the doctrine of lyfe it becometh

ghost be all praise and honoure Amen The gospell on the sixte sondaye after trinitye sonday Math. 5. FOr I saye vnto you Except your rightousnes excede the rightousnes of the Scribes and Phariseis ye can not enter into the kyngedome of heauen Ye haue hard that it was sayd vnto thē of olde tyme Exo. 20 Leu. 18. Deut. 5. Thou shalt not kill whosoeuer kylleth shal be in daunger of iudgmēt But I saye vnto you that whosoeuer ys angry with hys brother vnaduisedly shal be in daunger of iudgmēt And whosoeuer sayth vnto hys brother Racha shal be in daūger of a counsayle But whosoeuer sayth Thou foole shal be in daunger of hell fyer Therefore yf thou offerest thy gifte at the aultare and ther remēbrest that thy brother hath ought against the leaue there thyne offerynge before the aultare Iob. 42 and go thy waye fyrste and be reconcyled to thy brother and than come and offre thy gyfte THE EXPOSITION FOrasmuche as oure lorde Iesus Christe deuideth his righteousnes frō the righteousnes of the scribes and phariseis Two rightousnesses The rightousnes of workes it is to be noted that ther is two righteousnesses that is to say the righteousnes of workes and the righteousnes of fayth The righteousnes of works is when I intende and go aboute to do workes withoute fayth in Christ thinking that by suche outward workes the law is fulfilled And suche righteousnes did the Iewes vse for the moste party and in especiall the scribes and phariseis For the flesh wherin is graft hipocrisye is so affectioned and of suche nature that nothinge can please yt so excellentlye as the outward shine of workes and it canne haue none other iudgemente herein then that suche workes are acceptable before god and that the same are rewarded with euerlasting life Hereof commeth this damnable and detestable truste in workes with the whiche the holye prophetes haue so warred and foughten Esai 1. and. 19 and especiall Esaias complaininge on the Iewes bicause that they did worshippe the works of their owne handes And in an other place he saith This people draweth nigh me with their mouth and praiseth me highely with their lyppes where as their harte neuertheles is farre frome me But how doth Christ lyke this righteousnes Truly he thrusteth it into the deep pit of hell in so much that hee denieth his disciples the entringe into the kingedome of heauen excepte theyr righteousnes excede the rightousnes of the scribes and pharises How could this rightousnes of the Iewes be more contemptuously depressed If our spiritual men in tyme paste and so likewise nowe a dayes were and had beene so iudged and condemned vnto hell for their hypocrisy good lord I thinke for very pure angre they wolde spewe out tier But the spirite of Christe which is sent to rebuke the world of this in credulity setteth little by their threatnynges and angre Righteousnes of fayth The righteousnes of faith is when I hope and truste in Christ and not in workes but in such wise that I open and declare my selfe in the meane-while to haue this truste and confidence throughe fulfilling of his cōmaundementes good workes And suche righteousnes is the worke of the spirite and can not be comprehēded nor vnderstand of the flesh And forbicause she geueth god his honour looketh and trusteth allonly in his grace and mercy whiche is giuen vs in and by Christe therefore she pleaseth and is so acceptable before god that she is suer to haue euerlastinge life Good workes Marke that this inwarde righteousnes canne in no wise consiste or be without charity and good workes and withoute an honeste lyfe or conuersacion For it is the same good seede that fel in the good ground brought forth muche frute Againe contrary wise the outewarde righteousnes as a worke of the fleshe may be done without the righteousnes of faythe as we see in the phariseis Mat. 24 whiche be likened vnto painted sepulchres that apeare beutyfull outward with in are full of deade mens bones and filthines But thou wilte say vnto me Doth not Christe himselfe here call the righteousnes of the phariseis a righteousnes Yes Act. 10. but bicause god hathe not respecte of persones that is he careth not so much for the outwarde shininge of thinges as he dothe require the harte faith and spirite therfore he attributeth and giueth euerlastinge lyfe vnto the inwarde righteousnes forasmuche as the same neuer seeketh nothing so muche as the glorye of Christe And to the hipocrisye of the phariseis he hathe assured euerlasting damnacion Secondarily Christ proueth by a declaracion of a cōmaundemēt takē out of the law that the exterior outward rightousnes is not acceptable nor of valu before god wtout we haue ioyned therūto the inward rightousnes which procedeth from the harte Yee haue harde saith he how it was saide to theim of olde tyme Thou shalte not kill for whosoeuer killeth shal be in daunger of iudgement But I saye vnto you Whosoeuer is angry with his brother is in daunger of iudgement c. Likewise also Saint Paule saith Rom. 7 The law is spirituall that is the lawe cannot be fulfilled excepte the spirite faith and the harte be ioyned with the outwarde workes seynge that the lawe requireth not allonly the outward fashion but also the affection of the harte Therfore Christe in this commaunde mente that pertayneth to man slaughter maketh foure degrees wherein hee counteth giltye not allonly those that kyll and slaye with the swearde but also all them that with thought and worde sinne against their neighboure Anger The firste degree is the anger of the harte which Christe doth lyken vnto the outwarde worke of man slaughter And forasmuche as this angre is grafte in euery one of vs no man canne kepe this cōmaundement and precept except he be new borne againe through the spirit The second degre is Racha Racha by which worde is signified tokens of wrathe and hatred that is when I beholde my brother wyth a lowrynge and a grimme countinaunce or passynge by do disdaine to speake familiarlye vnto him And those outwarde misfashioned manners dooe condemne euen as muche as the deede it selfe The thirde degree is if I call my brother Foole Foole. By whiche worde is signified and vnderstande all manner of opprobrious and ignominious wordes and those wordes yf they come oute of rancoure and malyce they condempne me as well as man slaughter But it is possible also that such iniurious wordes ofte times procede of a faithful hart as we see that the pharise is were called fooles often tymes of Christe Mat 14 Manne slaughter and that is nother hurtefull nor damnable The fourth degre is man slaughter euen committed with the deede that is when I not being contente with mine iniurious and opprobrious words and straunge vncorteous countenaūce but go farther to handstrokes with my hande as did Cain I kil my neighbour