Selected quad for the lemma: evil_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
evil_n	evil_a	heart_n	thought_n	2,080	5	8.0009	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57544	The disabled debtor discharged: or, Mary Magdalen pardoned Set forth in an exposition on that parable Luke 7. 40.-51. There was a certain creditor, which had two debtors, &c. By Nehemiah Rogers, minister of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part I	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1821A; ESTC R222102	218,172	327

disjunginimi ad tem ●us cautè corpo re copulemini Aug l de Salat locumentis You may object the Apostles Canon 2 Thes 3 6. We command you Brethren in the name of our Lord Iesus Christ that ye withdraw your selves from every Brother that walketh disorderly Resp But th●●●swer's ready that must be understood of Familiar Conversation and with such as are scandalously and contumaciously exorbitant From the friendly Familiarity of such withdraw thy selfe it cannot be understood of all kind of conversing with Sinners in generall for then we must go out of the World as the Apostle shews 1 Cor. 5.10 But in respect of private Fellowship and inward Familiarity such as that was betwixt Iehoshaphat and Ahab 2 Chron. 18.1 20.35.37 Not so much in our Bodies and outward Actions as with our Hearts and Affections Thus than conceive 1. Society in evill we may not hold no not with the best men Ephes 5.7 11. Have no fellowship with the unfruitfull workes of darknesse Si cum malis non tamen in malis against this communicating in evill David prayes Psal 141.4 and Salomon dehorts Prov. 1.15 4.15 13.20 This in S. Austins judgement is that Aug. de verb Dom Serm. 18 in si●e Comming out from amongst them and touching no uncleane thing Isa 52.11 1 Cor. 6. 2. Society in good specially in sacris in Goda worship we are to hold with the worst ment For this we have Christs warrant Matth. 23.1 2. And both his and the Saints example frequenting resorting to the publike worship of God in Hierusalem when both in Priests people and the worship it selfe great corruptions were found Matth. 21.12 13. Luk. 2.21 22 46. 4.16 3. Society in things indifferent we may have with all men As in case of Negotiation and civill Commerce so had Abraham with the children of Heth Gen. 23. And in case of Naturall or Civill Obligation Thus wives Children Servants Subjects may not withdraw their attendance and service So when humane Society or necessary offices of Humanity do require it There is no living amongst men if Rules of Civility be not observed St. Paul gives liberty to goe to an Infidels house to feast if he be invited 1 Cor. 10.27 Mensa quasimesa Varro The Fellowship of the Table is a symbole of Love and Friendship and like a mediatrix conserves humanity only he makes it so one of those things that are lawfull as that it must be by Circumstances deliberated off concerning Expediency and edification whether it be safer to avoid a danger and scandall to stay at home or whither there may not be hoped for some good fruit in going and that without offence If by our conversing with the wicked the glory of God be not advanced but endangered and the Gospell evill spoken off we must abstaine v. 31. If by admitting their Persons we cannot avoid their vices we must deny both Still you see a Christian liberty is best and therfore take heed how we rashly censure any for Society It is a fault of these dayes presently to conclude that Person wicked whom we see in company with a wicked man Thus much of Christs sitting with this company Now in that this company which sate with CHRIST murmured against him and tooke exceptions at him for what he did We may Observe yet further Doct. It sometimes happens that those who dip in the same dish with us are enemies unto us Iob found this true Cap. 19.14 So did David Ps 41.9 So did Ieremiah cap. 20.10 So our blessed Saviour himself Mat. 26.23 Vse We should do well not to be over-confident of such There is a great difference betwixt Acquaintance and true Friendship Friendship is a speciall obligation of amity or good will uniting the hearts of men together in a greater nearenesse and dearnesse then ordinarily is to be found or is required of all men This holds firme and lies fast under greatest pressures Acquaintance is another thing that in ordinary use is but a sharing of talke newes meate complement c. It is the first draught of Friendship but is not it That is the Herd Friendship is the Paire chosen out of it a thing easily created once being in company does it Now here is our mistake as Guevarra truly notes we think we have Friends when we have but Acquaintance These faile us and prove deceitfull like those water-brookes Iob speaks of and strait we complaine of Friendship Tuta frequensque via est c. Indeed it is an ordinary way and much beaten under the name and title of a Friend to deceive but they are not true Friends who doe so whatever they pretend And because there are so few faithfull ones it shall be our wisdome to try before we trust Nakednesse in mind is as well a blemish as nakednesse in body Every smooth face is not to be trusted many a mans ave threatens a vae with his Tongue he may say All-hayle when his Heart saith Take heed wherefore that counsell would be hearkened unto which is given us by the Prophet Micha 7.5 For we shall find that a truth which our Saviour hath delivered The brother shall betray the brother to death and a mans worst enemies shall be they of his owne house Matth. 10.21 36. From the Persons excepting Come we now to the thing they doe except against and there we have first the Manner 2. The Matter considerable For the first the Text saith They began to say within themselves Text. Graecus sermo anceps est intra se ut cogitarint duntaxat or inter se ut colloquuti sint Eras Annot. They did not breake out into open rayling What they said was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is se ipsis either mutteringly one unto another or rather in their owne hearts they thus thought and said Which secret thoughts they began to murmur against him for this his work of Grace Let us observe Doct. Sinners are worse within then they are without Their Tongues are bad enough but their Hearts farre worse they dare thinke what somtimes they are afraid to speake There is no faithfullnesse in their mouthes saith David they flatter with their tongue Psal 5.9 but their inward parts are very wickednes in the Abstract yea wickednesses in the plurall too mischievous woefull and banefull evills lodge there Salomon speaking of the Heart of a wicked man saith it is little worth Prov. 10.20 And our blessed Saviour speaking of it prooveth it to be the worst piece of a wicked man in as much as it is the Fountaine of all Evill He instanceth in seven heads of vices Out of the heart saith He proceedeth evill thoughts murders adulteries fornication thefts false-witnesse bearing blasphemies But under these seven how many seventy times seven might be numbred A sinne cannot be named which proceedeth not from thence it first plots it and frames it that is the Forge or Anvile on which the Divell strikes and from thence are the

desert woods in Affrica where he wandring up and downe at last espied a Cave under the ground which unknowne to him was the Den of a Lyon into this he goeth to repose himselfe that night by and by comes in the Lyon roaring and halting and espying Androcles lay downe by him putting forth his paw which was grievously wounded with a stub making moane as though he desired help The man perceiving the Lyons meaning began to pluck up his spirits and lookes into the Lyons foot plucks out the stub dresseth the wound which was much festered and washt it with his Urine The next day the Lyon went out for his Prey and soone returnes with it in his mouth which he layed downe at the feet of Androcles who had eaten nothing two or three daies before And thus did the Lyon daily for the space of three yeares Afterwards this Androcles waxing wearie of his solitary life stoale away in the absence of the Lyon and hid himselfe not farre from the place The Lyon returning after his accustomed manner with meate for his guest dinner and not finding him made pitifull moane and lamentation Androcles when the Lyon as he conceived was laid to rest departs and wandering up and downe fell by chance into the hands of those whom his Master had sent to looke him up and being brought againe by them unto his Master was clapt up in Prison and condemned to be devoured by wild Beasts which they used to take in the Desart for that purpose It so happened that this Lyon was shortly after taken by Hunters and sent to Rome and appointed to be the Lyon with which the condemned were to combate The Lyon was brought into the place certaine Prisoners were cast in unto him which he cruelly rent in peeces at length this poore slave was cast in also to be devoured with the rest But as the Lyon ran towards him to teare him he knew the man and came fawning on him like a dog licking his hands and feet Androcles perceiving it to be the Lyon with whom he lived in the Cave stroaked him gently on the Head and Back to the admiration of all Beholders Titus the Emperour being then present demanded of the man the cause of this who related to the Emperour the whole businesse The Emperour hereupon pardons Androcles and gave him the Lyon which waited on him whithersoever he went of whom the people usually said Hic est Leo hospes hominis Hic est homo medicus leonis Philarcus tells us of another There was a young Eagle which a Boy had nourished and brought up very carefully and cured him being sick This Eagle shewed many and strange signes of love unto the Boy insomuch that the youth falling sick the Eagle would continually sit by him and when the Boy did sleep it would sleepe and when the Boy did wake that would wake and if the Boy would not eate his meate neither would that eate and afterward when the Boy died and was carryed forth upon a hearse the Eagle followed and when the body of the Boy was buryed in the fire the Eagle likewise flew into the fire and so consumed her selfe Atheneus reports likewise that one Milesius having bought a Dolphin alive let him go againe into the sea It so fell out that Milesius afterwards was cast away by shipwrack and being ready to perish in the midst of the Waves the same Dolphin came and got him on his back and carryed him safe to shore and preserved his life I am loath the Truth should suffer shipwrack by these Narrations let the credit of these stories be upon the Authors This is most apparent in experience that men may learne Love and Thankefullnesse from Bruit and Savage Creatures and these I mention thereby to shame such barbarous and rough natures Quidam quo plu● debent magis oderunt leve as alienum debitorem facit gravem inimicum Senec. Epist 48. Amicos diligere omnium est Inimicos autem solorum Christianerum Tertul ad Scap. in ips● initio as being provoked to this duty of Love by kindnesse received doe thereby take occasion of hatred and working mischiefe to them who have of them so well deserved If we love not our friends is it like we will ever love enemies And yet our Saviour hath required this of us Every man saith Tetullian can doe the one and yet that scarce onely a true Christian can doe the other Nature teacheth us to requite Goodnesse with Goodnesse it is Religion that must teach us to returne Good for Evill A great offence it must needs be to requite Evill with Evill but to recompence Good with Evill is most intollerable and the highest degree of Ingratitude I come to the next Doct. The more kindnesse wee have received from any the more should they bee endeared to us and beloved of us There are three things in Love First Benevolence and well-wishing Secondly Beneficence or Actuall well-dong Thirdly Complacency or delight-taking In all these may be a preferment given to one above another In Wellwishing none may be excluded seeme they for the present to be never so vile 1 Tim. 2.1 But David must be preferred 2 Sam. 8.3 The safety and wellfare of publike persons is especially to be desired In our delight or Contentment-taking who knowes not but though our Enemies must be prayed for yet that is so peculiar to the Saints as that it cannot without suspicion of unsoundnesse be extended to Aliens Heare Davids protestation Psal 16 3. 119.63 For Beneficence and Actuall welldoing the place is plaine Gal. 6. verse 10. There though the Charge runs generally yet a specialty therein must be reserved to the Saints Vse It should not then be counted any disparagement at all to the discretion or charity of any that they enlarge their hearts more to one then to another David had his Ionathan S. Paul had his Barnabas S. Austin his Alypias S. Hier●m his Heliodorus S. Bernard his Gernasius Eusebius his Pamphilus and our Blessed Saviour had his beloved Disciple It is a generall sentence delivered by Salomon Eccles 4.12 A threefold Cord is not easily broken Where are the most cords to tie us and the most bands to joyne us there should our love be the stronger and greater Grace is a common band of Christian Affection Nature and Blood makes it stronger for though it hath beene questioned whether a man may preferre a gratious Child before a gratious Friend yet there is no question but that a man may love a gratious Friend or Child before a gratious Stranger To these if you add Personall merits the bond is still strengthened Thus David loved Saul c. but his soule clave close to Ionathan Our Meditations might easily be enlarged in these points but they arising from the Letter of the Text I content my selfe to doe by them as the Disciples did with the eares of Corne they plucked in the field Rub them betwixt my fingers not thresh them

that judgeth me is the Lord. As for other they must stand at the Barre with us the Lord is Judge himselfe 〈◊〉 qui ta 〈◊〉 sanctè tam graviter dispo suit vitam suā ut de eo sinistri aliquid ne ●ingi quidem possir dum adversus obirectatorum libidinem pugnat meriti magnitudo Paulin Epist 14. ad Celantiam Indeed as Paulinus speaketh he is happy who ordereth is life so holily and so wisely that no wrong can be fained of him whilst that the greatnesse of his worth withstands the malice of his slanderers If we cannot be so happy yet we should be carefull Ne ex nobis scintilla procedat c. that from our selves a sparkle doe not proceed from whence the flame of a wrong report may be kindled against us At least we are so to walke Vt nemo de nobis malé loqui absque mendacio possit that none may speake evill of us without giving himselfe the lye But yet live we as innocently as we can we shall not want such as will censure us Such as will live Godly according to the rule of Christ must suffer at least this kinde of Persecution We may doe well but let us learne to heare ill Till men of this world have learned to thinke well it is vaine to expect to heare them speake or report well of us Vse Therfore in the last place a Caveat will not be amisse that we be wary how we judge of a good action by the entertainement of the doer The Poss●ssions began at Tamar as S. Hierom observeth upon the 47. of Ezekiell and reacheth along to the waters of strife Semper enim virtutibus contradicitur virtues are still contradicted and opposed The Bull saith Lipsius doth roare and wax inraged at red or purp●e cloth 1 Pet. 4.4 which notwithstanding are the fairest of all colors So is it with the wicked their rancor is stirred up by virtue The Apostle indeed puts the case 1 Pet. 3.13 Who is he that will harme you if you be followers of that which is good and experience teacheth that who so applyeth himselfe to well doing is lesse obnoxious to the injuries of wicked men But when Religion is the Quarrell humanity is laid aside He must quit himselfe well that escapes Ishmaels tongue though he may Caines hand And thus much of the Exception made against our Saviour for absolving of this Woman That which remaines is the Womans Dismission in the last Verse Text. VERSE 50. And He said unto the woman thy Faith hath saved thee Goe in Peace In these words we have considerable First the Party dismissed ● The Manner of her Dismission The Party is the same who was absolved before He said unto the Woman Observe we Doct. Who so are absolved by CHRIST are dismissed the Court. There is now no condemnation saith S Paul to them that are in Christ Iesus Rom. 8.1 Condemnation as we know is a Sentence given by a competent Judge concerning the punishment of an offender the contrary whereof is Absolution or Iustification Rom. 7.24.24 There is none Now saith S. Paul that is being thus delivered by Christ as was shewed in the Chapter before v. 25. And justified by Faith in him We are no more under the Law but under Grace and therupon he makes that glorious triumph Rom. 8.33.34 Who shall lay any thing to the charge of Gods chosen it is God that justifies who shall condemne Let the World Flesh or Divell object what they can sue in what Court they please yet they shall do no good on it for God hath acquitted and absolved them they are dismissed so as there is no place for Accusation Vse 1 The folly of the wicked then may be here discovered in that they charge the Godly with former courses and so would bring them into the Court againe for that wherof they have bin by the Judge cleared and long since dismissed In so doing they shew themselves as foolish as malitious and play but Satans part who is stiled to be the accuser of the Brethren Nor shall they ever be able to repeale or revoke the sentence passed or save their charges in the suit What God said to Peter in another case they might do well to remember Act. 10 15. That which God hath cleansed do not thou account uncleane So whom God hath acquitted do not dare to charge sin on For he that justifieth the wicked and he that condemneth the Iust they both are abomination to the Lord Pro. 17.15 Vse 2 And it may afford the godly strong Consolation True it is they shall not want Accusers the Divell and the World will sift them as narrowly as the Husband-man doth his Corne and search their lives as strictly as Laban searched Iacobs stuffe to see if they can find something whereof to accuse them Yet they shall find nothing to condemne them Doe they tell us what we have bin Let us not thinke it a shame to say with the Apostle I was such a one but now I am received unto Mercy Do they tell us of our corruptions and twit us with our infirmities We should remember then that sweet saying of St. Austin Aug. cont lit Petil. l. 3. c. 10. Quantum ille accusat vitium meum tantum ego laudabo medicum meum Looke how farre he accuseth my fault so farre will I praise my Physitian who healed me The Manner of the Penitents Dismission is next to be considered She is not barely sent away but hath a Testimoniall and a Passe given her The Testimoniall or Certificate in these words Thy Faith hath saved thee The Passe in the other Gee in Peace In the Testimoniall wee may finde First the Matter effected and wrought for her which was Salvation Hath saved Secondly the Meanes whereby it was obtained Thy Faith In her Passe we have First the Course she is injoyned to take Goe 2. The way she is to keep which is the way of Peace Goe in Peace First of the womans Testimoniall Thy Faith hath saved thee Text. The Mercy obtained is Salvation Salvation strictly taken is a preservation from evill and so it hath respect both to Persons and Things Thou savest saith David both man and beast Psal 36.6 Evill is of two sorts 1. Temporall 2. Eternall and accordingly in Scripture is Salvation taken Sometimes it signifieth Safety and protection in this world from bodily and outward dangers as Exo. 14.1.3 But that is not the Salvation which our Saviour here speaks of to Mary Sometimes it betokens the estate of blessednesse in heaven and this we commonly terme Salvation and so it is opposed to damnation by which we understand the condition of those who are adjudged to hell Thus is the word used Phil 2.12 1 Pet. 1.5 So Salvation properly notes the negative part of our Happinesse in Heaven but with all it implyes an advancement to a state of blessednesse and immortality to eternall life Act. 13.48 The