Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	chapter_n	hell_n	verse_n	5,924	5	10.8274	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93277	Two books of Mr Sydrach Simpson, late master of Pembroke-Hall in Cambridg; and preacher of the Gospel in London. Viz. I. Of unbelief; or the want of readiness to lay hold on the comfort given by Christ. II. Not going to Christ for life and salvation is an exceeding great sin, yet it is pardonable. In the first book is shewed (besides many other things) 1 What unbelief it is that is here spoken of ... 7 Helps to attain readiness in beleeving. In the second book is shewed, 1 That unbelief is a great sin, and exceeding provoking unto God ... 7 God hath pardoned unbelief, and wil pardon it.	Simpson, Sidrach, 1600?-1655.; Nye, Philip, 1596?-1672.; Loder, John, 1625 or 6-1673.	1658 (1658)	Wing S3827; Thomason E962_1-2; ESTC R203574	187,195	298

vers 21. It s said That he was not rich towards God What need you sai●● our Lord take care for much when you ha●● 〈◊〉 much time to live Take care for death and for eternity else after al your labor you shal meet with nothing but eternal misery I say the words of the Text are an answer to a harmless motion as one would think made by one that was a follower of him His motion was that Christ would do him right and arbitrate the business of difference between him and his brother about that estate which belonged to him by Inheritance As Christ refuseth the office in the 14. vers for he came into the world to help mens Souls and not to be a Judg so he therefore warns him of covetousness which would bring forth bitterness in the latter end which would make him die like a fool and hinder him from being rich towards God Al a mans riches cannot preserve his life one day and if he be not rich in God he shal die like a fool for ever and perish The Point that I shall insist upon is this Doct. That it 's the Duty of all men as they would attain to eternal life to take heed and beware of Covetousness It s the duty of all for upon one mans speaking unto Christ about his inheritance he turns his speech unto all He said unto them That is to al the Company at the thirteenth verse And it is a duty as they would attain to eternal life for to that end Jesus Christ bids them to beware of Covetousness that they might not die as a Pool doth as you have it in verse 20. Mens inordinate desires after the lawful things of this life do as well hinder them from Heaven as if they were sinfull things or gross prophaness for in the following verses of this Chapter you have the Anatomizing of a man that was dead and gone to Hell for he died like a Fool And it sheweth the Disease and Cause of the misery he was found not to live in any gross sin but only in this that he was Covetous And because the HEED cannot be too great therefore he useth two words Take heed and beware a double Caution because there is a great and double danger or as it is in the Greek See or watch to it and guard your selves against it A similitude either taken as some do conceive from mens going into the fields to gather wholsome Herbs who are very carefull least they should gather any thing that is poysonous And when they have made a confection they set it up carefully least any poyson should come into it The poyson of al a mans Spirit Duties is Covetousness And therefore he bids them to beware of it Or else it s taken from Souldiers for one of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware is properly a Military word As if he should have said stand Sentinell have your eyes open look this way and that way be Circumspect least the love of the world get into you fence your selves with al the whol Armor of God else you wil not be able to keep your selves from it They should do as Souldiers who do not only set Sentinels to look out but do set a Guard that they may keep the place that is in danger of the Enemy That which I shal do in the explication of the Point is to shew you I. What Covetousness is II. The Reasons why you should be so watchfull against it and heedful of it I. What Covetousness is for the great difficulty of the Point lies in the explication of what Covetousness is which may be taken two waies Either as it is a general Or as it is a special sin In generall or as it is a general sin and so it goes in a double Notion First It is a minding of Earthly things as the Apostle expresseth it in Phil. 3.19 It 's taken in generall for that evil frame of heart whereby a man when he hath once sinned desires to commit the same or another And so it is taken in Isa 57.17 For the Iniquity of his Covetousness was I wrath and I did hide my self The Hebrew word signifies any kind of desire whatsoever Not only after Riches as Covetousness is but after any thing that is unlawfull And it 's probable yea more than probable that the Holy Ghost doth so take it because he saith they did go on in the way of their own heart that is they did what they listed the more they sinned the more they had a mind to sin And the Apostle in Ephes 4.19 saith concerning some men that they did commit all sin with greediness In the Greek it is with Covetousness the Apostle there only speaks concerning the boundless appetite that is in men to do as much as they can against God The grossest sins that are contentfull and pleasurable are gainfull to them so that in the Scripture Covetousness somtimes signifies that desire of men to commit sin after they have once committed it and are left by God to take pleasure and contentment in it Secondly As it 's a general sin in that sense so also as it is an uncontentedness with a mans outward condition I say it is an uncontentedness in Heb. 13.5 it 's said Let your Conversation be without Covetousness and be content with such things as you have Uncontentedness is less than discontent For he is uncontented who is not well pleased But he is discontented who frets murmurs repines that thinks much of Gods distributions and that envies another that hath more than himself So you have it laid down in Psalm 37.1 Fret not thy self because of the wicked And by the Prophet Isaiah in Chap. 8. verse 21. where he brings in men which cannot have that liberty from their Enemies which they desire They do rage against God They do curse their Ring and their God and look upwards As a Dropsie is a thirst which is not to be quenched Drink and you are still dry So there is an evill frame of heart in men to be unsatisfied with any thing that God doth for them and that is called Covetousness Because that Covetousness is an uncontentedness with a mans outward Condition or a desire of more therefore it 's a breach of all the Commandments of the second Table by which mens outward Conditions are ordered As it is wel observed that as the first Commandment hath an influence into all the Commandments of the first Table The Love of God being the Sum of that So the last Commandment which forbids to Covet hath an influence into all the Duties of the second Table As for example In 1 Thes 4.6 the Apostle doth there call Adultery or mens lusting after their Neighbors Wives Covetousness when a man Commits Adultery he is there said to be Covetous Let no man go beyond or defraud his Brother Defraud But the word in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covet to be covetous You have it