Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	moth_n	thief_n	treasure_n	2,143	5	9.3630	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65814	A discourse upon I Peter IV., VIII wherein the power and efficacy of charity as it is a means to procure the pardon of sin is explained and vindicated / by John Whitefoot.	Whitefoote, John, 1610-1699.	1695 (1695)	Wing W1862; ESTC R26478	56,458	143

apt to fall into that not being guilty of doing any body any wrong or harm wherein also they judge very partially upon gross and false Accounts without any regard to the many and great Injuries of the Heart and Tongue they must needs be excused at the Last Day As if it were Charity enough to cover other sins not to have done any Wrong in matter of Fact to any Body and not to take the Meat out of another mans mouth were to Feed him not to strip him or take away his Garment were to Clothe him I know no Plea of Common People so frequently alledged as this nor any so Deceitfull or so contrary to the Express meaning of our Saviours Description of his own Judgment I have insisted something more largely upon this Testimony of our Saviour as one that alone is sufficient to confirm the Doctrine here treated of Nevertheless I shall proceed to the Allegation of a competent number of other Texts to the same purpose which I judge to be partly necessary for the Conviction of a strong Prejudice against this Doctrine in the minds of many Good People amongst us and partly usefull for the more effectual perswasion of all People to the study and practice of this Vertue which the Apostle recommends to us with such an Emphatical mark of Efficacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. before all things have fervent Charity For Charity c. And because the Texts already quoted have been taken out of the New Testament only and chiefly from the Mouth of our Saviour himself I shall proceed to add some others of the same Authority before I mention any out of the Old Testament But before I produce any particular Text I must demand the Concession of this undeniable Proposition viz. That all Promises of entrance into Everlasting Life or of Reward in Heaven made to the exercise of this Vertue do necessarily suppose and imply the Covering or Remission of sin because all sin uncovered i. e. unpardoned is an invincible Barr to a mans entrance into that State and renders him incapable of any place or reward in Heaven because a Man must first be justified from the Guilt of sin before he can be Glorified Rom. 8.30 Whom he hath justified them he hath glorified And it is no more possible for a Man to be Glorified without being Justified than it is to enter into the Kingdom of Heaven without being saved from Hell Whatever therefore is or can be available towards the Glorification of a sinner must needs be available towards his Salvation or Deliverance from Condemnation which imports such Remission or Non-imputation of sin as is specially signified by the Covering of it Therefore all Promises of Salvation Entrance into Heaven Heavenly Treasure Everlasting Life or Rewaid made by our Saviour himself or by his Apostles in his Name to the habit or exercise of Charity do necessarily imply the Covering of sin to be hoped for upon the same account For to say as some Divines do that Charity and Good Works are necessary to Salvation but not to Justification seems to me no less than a real Contradiction For so it must needs be if it be spoken concerning the Final and ●udicial Justification which certainly is the most compleat and perfect Signification of that Word Justification in S●ripture phrase being generally though not always opposed to Condemnation in sensu forensi As Rom. 8.33 34. It is God that justifieth who shall condemn and Prov. 17.15 He that justifieth the Wicked and he that condemneth the Just c. To be Justified is not to be Condemned and what is it to be Saved but not to be Condemed in the last Judgment But if to be Saved be not to be Condemned and not to be Condemned is to be Justified to say that Charity and Good Works are necessary to Salvation or not Condemnation and yet not necessary to Justification is a perfect Contradiction equal to the Saying that Charity is necessary and not necessary to Justification but this by the way only to answer a common Subtersuge from the Doctrine of the Text. Having thus premised this undeniable Postulate I shall now proceed to alledge the particular promises of Salvation Eternal Life and entrance into the Kingdom of Heaven with the Possession of Everlasting rewards in that State made to the habit and exercise of this Grace of Charity In the Sermon upon the Mount besides the Texts already cited from thence I shall instance in two others Mat. 6.3 4. But when thou doest thine Alms let not thy Left hand know what thy Right hand doth That thine Alms may be in Secret and thy Father which seeth in secret shall reward thee Openly That this open Reward promised to the Alms-giver is to be understood of the Heavenly Reward I presume will not be questioned And ver 20. of the same Chapter Lay up for your selves Treasures in Heaven where neither Moth nor Rust doth corrupt Where that our Saviour speaks of the same practice of Alms giving is evident by comparing the Text with its Parallel Luke 12.33 Sell all that you have and give Alms providing your selves Baggs which wax not old a Treasure in the Heavens that faileth not where no Thief approacheth neither Moth corrupteth Agreeable to the like words Mat. 19.21 Jesus said unto him if thou wile be perfect go and sell that thou hast and give to the Pope and thou shalt have Treasure in Heaven To which Speech of our Saviour St. Paul doth undoubtedly allude 1 Tim. 6.17 18 19. Charge them that are Rich in this world that they do Good that they be Rich in Good Works ready to Distribute willing to Communicate laying up for themselves a good Foundation against the time to come that they may lay hold on Eternal Life By which words the Apostle plainly signifies such Good Works as he speaks of to be a good Foundation of the Hope of Eternal Life but so they could not be unless they were also a Foundation of Hope of the Pardon of all sins because the want of this Pardon destroys the Foundation of all Hope of Eternal Life Another Text of the same importance is Luke 16.9 I say unto you make to your selves Friends of the Mammon of Vnrighteousness that when ye fail they may receive you into Everlasting Habitations Mammon is a Syriack word the Language used by our Saviour signifying Riches or worldly Wealth and of the Reason why they are called the Mammon of Vnrighteousness or the unrighteous Mammon ver 11. a double Account may be given from the Context antecedent and consequent The antecedent Context is a Parable of the Unjust Steward that provided for his future Maintenance when he was warn'd out of his Office by cheating his Master and making himself Friends of his Masters Debtors by Defaulking what he pleased from the just Accounts of their Debts and putting them upon his own Interest by such an unrighteous Obligation Now the Words of our Saviour in