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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	believe_v	faith_n	word_n	7,647	5	4.8713	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23775	The whole duty of man laid down in a plain way for the use of the meanest reader divided into XVII chapters : one whereof being read every Lords day, the whole may be read over, thrice in the year, necessary for all families : with private devotions.; Whole duty of man	Allestree, Richard, 1619-1681.; Fell, John, 1625-1686.; Sterne, Richard, 1596?-1683.; Henchman, Humphrey, 1592-1675.; Pakington, Dorothy Coventry, Lady, d. 1679.	1659 (1659)	Wing A1170_PARTIAL; Wing A1161_PARTIAL; ESTC R22026	270,427	508

with those that do upon any occasion whatever as the recovery of our health our goods or whatever else for this is a degree of the former sin it is the forsaking of the Lord and setting up the Devil for our God whilst we go to him in our needs for help 34. But we also renounce all the works of the Devil and those are either in general all those which the Devil tempts us to or else those particular kinds of sin which have most of his image on them that is those which he himself most practises such are pride which brought him from being an Angel of light to the accursed condition he is now in and lying he is as our Saviour saith John 8. 44. A lyar and the Father of it and such also are malice and envy especially killing and destroying of others for he was a murderer from the beginning John 8. 48. But above all there is nothing wherein we become so like him as in tempting and drawing others to sin which is his whole trade and business and if we make it any part of ours we become like that roaring Lion that goes about seeking whom he may devour 1 Pet. 5. 8. 35. The second thing we vow to forsake is the pomps and vanities of this wicked world By the pomps and vanities there are several things meant some of them such as were used by the Heathens in some Unlawful sports of theirs wherein we are not now so much concern'd there being none of them remaining among us but besides that there is meant all excess either in diet or sports or apparel when we keep not those due measures which either by the general rules of sobriety or the particular circumstances of our qualities and callings we are bound to Next by the wicked world we may understand first the wealth and greatness of the world which though we do not so totally renounce that it is unlawful for a Christian to be either rich or great yet we thus far promise to forsake them that we will not set our hearts upon them nor either get or keep them by the least unlawful means Secondly by the wicked world we may understand the companies and customes of the world which so far as they are wicked we here renounce that is we promise never to be drawn by company to the commission of a sin but rather to forsake the most delightful company then be ensnared by it nor yet by custome but rather venture the shame of being thought singular ridiculous persons walk as it were in a path by our selves then put our selves into that broad way that leads to destruction by giving our selves over to any sinful custome how common soever it be grown If this part of our vo● were but throughly considered it would arm us against most of the temptations the world offers us company and custome being the two special instruments by which it works on us 36. A third thing we renounce is all the sinful lusts of the flesh where the flesh is to he understood in that sense wherein the Scripture often uses it for the fountain of all disordered affections For though those unclean desires which we ordinarily call the lusts of the flesh are here meant yet they are not the only things here contained there being divers other things which the Scripture calls the works of the flesh I cannot better inform you of them then by setting down that list S. Paul gives of them Gal. 5. 19 20 21. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies envyings murders drunkenness revellings and such like This with those other descriptions you will finde scattered in several places of Scripture will shew you there are many things contained under this part of your vow the forsaking all the sinful lusts of the flesh 37. The second thing our Godfathers and Godmothers promised for us was that we should believe all the Articles of the Christian faith These we have summed up together in that which we call the Apostles Creed which since we promise to believe we are supposed also to promise to learn them and that not only the words but likewise the plain sense of them for who can believe what he either never heard of or knows not any thing of the meaning of it Now by this believing is meant not only the consenting to the truth of them but also the living like them that do believe As for Example our believing that God created us should make us live in that subjection and obedience to him which becomes Creatures to their Creator the believing that Christ Redeemed us should make us yield up our selves to him as his purchase to be disposed wholly by him and imployed only in his service The believing a judgment to come should give us care so to walk that we may not be condemned in it And our believing the life everlasting should make us diligent so to imploy our short moment of time here that our everlasting life may be a life of joy not of misery to us In this manner from all the Articles of the Creed we are to draw Motives to confirm us in all Christian Practice to which end it is that our learning and believing of them tends and therefore without it we are very far from making good this part of our vow the believing all the Articles of the Christian faith 38. The last part of our vow is that we should keep Gods holy will and Commandments and walk in the same all the dayes of our lives Where by our keeping of Gods holy will and commandments is meant our doing of all those things which he hath made known to us to be his will we should perform wherein he hath given us his holy Word to instruct us and teach us what it is that he requires of us and now he expects that we should faithfully do it without favouring our selves in the breach of any one of his commands And then in this entire obedience we must walk all the dayes of our lives That is we must go on in a constant course of obeying God not onely fetch some few steps in his wayes but walk in them and that not for some part of our time but all the dayes of our lives never turn out of them but go on constantly in them as long as we live in this world 39. Having now thus briefly explained to you this vow made at your Baptism all I shall adde concerning it is only to remember you how nearly you are concern'd in the keeping it and that first in respect of justice secondly in respect of advantage and benefit That you are in justice bound to it I need say no more but that it is a promise and you know justice requires of every man the keeping of his promise But then this is of all other promises the most solemn and binding for it

true that it is very unjust he should fall under reproach only because he is injured yet unless the world could be new moulded it will certainly be his lot and therefore it adds much to the injury Again this may indeed be a robbery in the usual sense of the word for perhaps it may be the thrusting in the childe of the adulterer into his family to share both in the maintenance and portions of his own children and this is an arrand theft first in respect of the man who surely intends not the providing for another mans childe and then in respect of the children who are by that means defrauded of so much as that goes away with And therefore whosoever hath this circumstance of the sin to repent of cannot do it effectually without restoring to the family as much as he hath by this meanes rob'd it of 5. All this put together will sure make this the greatest and most provoking injury that can be done to a man and which heightens it yet more it is that for which a man can never make reparations for unless it be in the circumstance before mentioned there is no part of this sin wherein that can be done to this purpose it is observable in the Jewish Law that the Thief was appointed to restore fourfold and that freed him but the adulterer having no possibility of making any restitution any satisfaction he must pay his life for his offence Lev. 20. 10. And though now a dayes adulterers speed better live many dayes to renew their guilt and perhaps to laugh at those whom they have thus injured yet let them be assured there must one day be a sad reckoning and that whether they repent or not If by Gods grace they do come to repentance they will then finde this to be no cheap sin many anguishes of soul terrors and perplexities of conscience groans and tears it must cost them and indeed were a mans whole life spent in these penitential exercises 't were little enough to wipe off the guilt of any one single act of this kinde what overwhelming sorrows then are requisite for such a trade of this sin as too many drive Certainly it is so great a task that it is highly necessary for all that are so concerned to set to it immediately lest they want time to go through with it for let no man flatter himself that the guilt of a course and habit of such a sin can be washt away with a single act of repentance no he must proportion the repentance to the fault and as one hath been a habit and course so must the other also And then how strange a madness is it for men to run into this sin and that with such painful pursuits as many do which he knows must at the best hand that is supposing he do repent of it cost him thus dear but then if he do not repent infinitely dearer it loses him all his title to heaven that place of purity and gives him his portion in the lake of fire where the burnings of his lust shall end in those everlasting burnings For how closely soever he have acted this sin be it so that he may have said with the adulterer in Job 25. 15. No eye seeth me yet 't is sure he could not in the greatest obscurity shelter himself from Gods sight with whom the darkness is no darkness Psalm 139. 12. And he it is who hath expresly threatned to judge this sort of offenders Heb. 13. 4. Adulterers God will judge God grant that all that live in this foul guilt may so seasonably and so throughly judge them selves that they may prevent that severe and dreadful judgement of his 6. The second thing to which this Negative Justice to our Neighbours possessions reacheth is his Goods under which general word is contained all those several sorts of things as House Land Cattle Money and the like in which he hath a right and property these we are by the rule of this justice to suffer him to enjoy without seeking either to work him damage in any of them or to get any of them to our selves I make a difference between these two because there may be two several grounds or motives of this injustice the one malice the other covetousness 7. The malicious man desires to work his neighbour mischief though he get nothing by it himself 't is frequently seen that men will make havock and spoil of the goods of one to whom they bear a grudge though they never designe to get any thing to themselves by it but only the pleasure of doing a spight to the other This is a most hellish humour directly answerable to that of the Devil who bestowes all his paines and industry not to bring in any good to himself but only to ruine and undoe others and how contrary it is to all rules of justice you may see by the Precept given by God to the Jews concerning the goods of an enemy where they were so sar from being allowed a liberty of spoil and destruction that they are expresly bound to prevent it Exodus 23 45. If thou meet thine enemies Ox or his Asse going astray thou shalt surely bring it back to him again If thou see the Asse of him that hateth thee lying under his burden and wouldst forbear to help him thou shalt surely help with him Where you see it is a debt we owe to our very enemies to prevent that loss and damage which by any accident he is in danger of and that even with some labour and pains to our selves How horrible an injustice is it then purposely to bring that loss and damage on him Who ever is guilty of this let him never excuse himself by saying he hath not inricht himself by the spoil of his neighbour that he hath nothing of it cleaves to his finger for sure this malicious injustice is no less a fault then the covetous one nay I suppose in respect of the principle cause from which it flowes it may be greater this hatred of another being worse then the immoderate love of our selves whoever hath thus mischieft his neighbour he is as much bound to repair the injury to make satisfaction for the loss as if he had enriched himself by it 8. But on the other side let not the covetous defrauder therefore judge his sin light because there is another that in some one respect out-weighs it for perhaps in others his may cast the scales certainly it does in this one that he that is unjust for greediness of gain is like to multiply more acts of this sin then he that is so out of malice for 't is impossible any man should have so many objects of his malice as he may have of his covetousness there is no man at so general a defiance with all mankind that he hates every body but the covetous man hath as many objects of his vice as there be things in the world

The Whole DUTY of MAN laid down IN A PLAIN WAY for the use of the MEANEST READER Dwided into XVII CHAPTERS One whereof being read every LORDS DAY the whole may be Read over thrice in the Year Necessary for all Families With PRIVATE DEVOTIONS London Printed for T. Garthwait at the little North Door of S. Pauls 1659 Mr. GARTHWAIT YOu needed not any Intercession to recommend this task to me which brought its Invitations and Reward with it I very willingly read over all the sheets both of the Discourse and the Devotions annext and finde great cause to bless God for both not discerning what is wanting in any part of either to render it with Gods blessing most sufficient and proper to the great End designed the Spiritual supplies and advantages of all those that shall be exercised therein The Subject matter of it is indeed what the Title undertakes The Whole Duty of Man Set down in all the Branches with those advantages of brevity and Partitions to invite and support and engage the Reader That Condescension to the meanest capacities but with all That weight of Spiritual Arguments wherein the best Proficients will be glad to be assisted that it seems to me equally fitted for both sorts of Readers which shall bring with them a sincere desire of their own either present or future advantages The Devotion part in the Conclusion is no way inferiour being a seasonable aid to every mans Infirmities and hath extended it self very particularly to all our principal concernments The Introduction hath supplyed the place of a Preface which you seem to desire from me and leaves me no more to add but my Prayers to God That the Author which hath taken care to convey so liberal an Alms to the Corban so secretly may not miss to be rewarded openly in the visible power and benefit of this Work on the hearts of the whole Nation which was never in more need of such supplyes as are here afforded That his All-sufficient Grace will blesse the seed sown and give an abundant encrease is the humblest request of March 7. 1657 Your assured Friend H. HAMMOND A PREFACE To the ensuing TREATISE shewing the Necessity of Careing for the Soul Sect. 1. THE only intent of this ensuing Treatise is to be a short and Plain Direction to the very meanest Readers to behave themselves so in this world that they may be happy for ever in the next But because 't is in vain to tell men their Duties till they be perswaded of the necessity of performing it I shall before I proceed to the Particulars required of every Christian endeavour to win them to the practice of one general Duty preparatory to all the rest and that is the Consideration and CARE of their own SOULS without which they will never think themselves much concern'd in the other 2. MAN We know is made up of two parts a BODY and a SOUL The Body only the husk or shell of the Soul a lump of flesh subject to many diseases and pains while it lives and at last to Death it self and then 't is so far from being valued that 't is not to be endured above ground but layed to rot in the Earth Yet to this viler part of us we perform a great deal of Care all the labour toil we are at is to maintain that But the more precious part the Soul is little thought of no care taken how it fares but as if it were a thing that nothing concern'd us is left quite neglected never consider'd by us 3. This Carelesness of the Soul is the root of all the sin we commit therefore whosoever intends to sit upon a Christian course must in the first place amend that To the doing whereof there needs no deep learning or extraordinary parts the simplest man living that is not a natural fool hath understanding enough for it if he will but act in this by the same Rules of cōmon Reason whereby he proceeds in his worldly business I will therefore now briefly set down some of those Motives which use to stir up our care of any outward thing and then apply them to the Soul 4. There be FOUR things especially which use to awake our care the first is the Worth of the thing the Second the Usefulness of it to us when we cannot part with it without great damage and mischief the Third the great Danger of it and the Fourth the Likelihood that our care will not be in vain but that it will preserve the Thing cared for 5. For the First we know our care of any worldly thing is answerable to the worth of it what is of greatest Price we are most watchful to preserve most fearful to lose no man locks up dung in his chest but his money or what he counts precious he doth Now in this respect the Soul deserves more care then all the things in the world besides for t is infinitely more worth First in that it is made after the Image of God it was God that breathed into man this breath of life Gen. 2. 7. Now God being of the greatest Excellency and worth the more anything is like him the more it is to be valued But 't is sure that no Creature upon the earth is at all like God but the Soul of man and therefore nothing ought to have so much of our care Secondly the Soul never Dies We use to prize things according to their Durableness what is most Lasting is most Worth Now the Soul is a thing that will last for ever when Wealth Beauty Strength nay our very bodies themselves fade away the Soul still Continues Therefore in that respect also the Soul is of the greatest worth and then what strange madness is it for us to neglect them as we do We can spend Days and Weeks and Moneths and Years nay our whole lives in hunting after a little wealth of this world which is of no Durance or continuance and in the mean time let this great durable treasure our Souls be stollen from us by the Divel 6. A second Motive to our care of any thing is the USEFULNES of it to us or the great Mischief we shall have by the loss of it Common Reason teaches us this in all things of this life If our Hairs fall we do not much regard it because we can be well enough without them But if we are in danger to lose our Eyes or Limbs we think all the care we can take little enough to prevent it because we know it will be a great misery But certainly there is no Misery to be compared to that misery that follows the Loss of the Soul 'T is true we cannot Lose our Souls in one sense that is so lose them that they shall cease to Be but we may lose them in another that we shall wish to lose them even in that That is we may lose that happy estate to which they were created and plunge them

into the extremest misery In a word we may Lose them in Hell whence there is no fetching them back and so they are lost for ever Nay in this consideration our very bodies are concerned those Darlings of ours for which all our care is layed out for they must certainly after Death be Raised again and be joyned again to the Soul and take part with it in whatever state if then our care for the body take up all our Time and Thoughts and leave us none to bestow on the poor Soul it is sure the Soul will for want of that care be made for ever Miserable But it is as sure that that very Body must be so too And therefore if you have any true kindness to your Body shew it by taking Care of your Souls Think with your selves how you will be able to Endure Everlasting Burnings if a small spark of Fire lighting on the least part of the body be so intolerable what will it be to have the Whole cast into the hottest flames And that not for some few hours or days but for ever so that when you have spent many Thousands of years in that unspeakable Torment you shall be no nearer coming out of it then you were the First Day you went in think of this I say and think this withal that this will certainly be the end of Neglecting the Soul and therefore afford it some care if it be but in pity to the Body that must bear a part in its Miseries 7. The Third Motive to tke care of any thing is its being in DANGER now a thing may be in danger two ways first by Enemies from without This is the Case of the Sheep which is still in danger of being Devoured by Wolves and we know that makes the Shepherd so much the more watchful over it Thus is it with the Soul which is in a great deal of Danger in respect of its enemies those we know are the World the Flesh and the Devil which are all such noted enemies to it that the very First Act we do in behalf of our Souls is to Vow a continual War against them This we all do in our Baptisme and whoever makes any Truce with any of them is false not only to his Soul but to his Vow also becomes a Forsworn creature A Consideration well worthy our laying to heart But that we may the better understand what Danger the Soul is in let us a little consider the quality of these enemies 8. In a War you know there are divers things that make an Enemy terrible The first is Subtilty and Gunning by which alone many victories have been won and in this respect the Divel is a dangerous Adversary he long since gave sufficient proof of his Subtilty in beguiling our first Parents who yet were much wiser then we are and therefore no wonder if he deceive and cheat us Secondly the Watchfulness and Diligence of an Enemy makes him the more to be Feared and here the Divel exceeds it is his trade and business to destroy us and he is no loiterer at it he goes up and down seeking whom he may devour 1 Pet. 5. 8. He watches all Opportunities of Advantage against us with such diligence that he will be sure never to let any slip him Thirdly an Enemy neer us is more to be feared then one at a Distance for if he be far off we may have time to arm and prepare our selves against him but if he be near he may steal on us unawares And of this sort is the flesh it is an Enemy at our Doors shall I say Nay in our Bosoms it is always near us to take occasion of doing us mischiefs Fourthly the Baser and Falser an Enemy is the more dangerous he that Hides his malice under the shew of Friendship will be able to do a great deal the more hurt And this again is the flesh which like Joab to Abner 2 Sam. 3. 27. Pretends to speak peaceably to us but wounds us to death t is forward to purvey for Pleasures and Delights for us and so seems very kinde but it has a hook under that bait and if we bite at it we are lost Fifthly the Number of Enemies make them more Terrible and the World is a vast Army against us There is no state or condition in it nay scarce a creature which doth not at sometime or other fight against the Soul The Honours of the world seek to wound us by pride the Wealth by covetousness the Prosperity of it tempt us to Forget God the Adversities to murmur at him Our very Table becomes a snare to us our me at draws us to Gluttony our drink to Drunkenness our Company nay our nearest Friends often bear a part in this War against us whilest either by their example or perswasions they intice us to sin 9. Consider all this and then tell me whether a Soul thus beset hath leasure to sleep even Dalilah could tell Sampson it was time to awake when the Philistines were upon him And CHRIST tells us if the good man of the house had known in what houre the Thief would come he would have watched and not have suffered his house to be broken up Mat. 24. 43. But we live in the midst of Thieves and therefore must look for them every houre and yet who is there among us that hath that common providence for this precious part of him his Soul which he hath for his house or indeed the meanest thing that belongs to him I fear our Souls may say to us as Christ to his Disciples Mat. 26. 40. What could ye not watch with me one houre For I doubt it would pose many of us to tell when we bestowed one Houre on them though we know them to be continually beset with most Dangerous Enemies And then alas What is like to be the case of these poor Souls when their Adversaries bestow so much Care and Diligence to destroy them and we will afford none to preserve them Surely the same as of a Besieged Town where no Watch or Guard is kept which is certain to fall a prey to the enemy Consider this ye that forget God nay ye that forget your selves lest he pluck you away and there be none to deliver you Psal. 50. 22. 10. But I told you there was a Second way whereby a thing may be in Danger and that is from some Disorder or Distemper within it self This is often the case of our Bodies they are not only lyable to outward Violence but they are within themselves Sick and Diseased And then we can be sensible enough that they are in danger and need not to be taught to seek out for means to recover them But this is also the case of the Soul we reckon those parts of the body diseased that do not rightly perform their office we account it a sick palate that tastes not aright a sick stomack that digests not And thus it is with the Soul