Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	air_n	body_n	element_n	4,987	5	9.8633	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38823	The Gospel treasury opened, or, The holiest of all unvailing discovering yet more the riches of grace and glory to the vessels of mercy unto whom onely it is given to know the mysteries of that kingdom and the excellency of spirit, power, truth above letter, forms, shadows / in several sermons preached at Kensington & elswhere by John Everard ; whereunto is added the mystical divinity of Dionysius the Areopagite spoken of Acts 17:34 with collections out of other divine authors translated by Dr. Everard, never before printed in English.	Everard, John, 1575?-1650?; Brooks, Thomas, 1608-1680.; Barker, Matthew, 1619-1698.	1657 (1657)	Wing E3531; ESTC R29421	513,595	936

much upon that the most do consent that all the creatures are Angels The word it self signifies especially in this pla●e an ambassador or a messenger now all the creatures being so messengers or ambassadors from God they must needs all be Angels But if a man should speak now unto the wisest in Israel and tell them that God sent Angels into every womb there to frame and create the Infant would he not wonder But what if I should say that the very forming-power is an Angel This could not be digested yet it is true for every particular influence in every creature is an Angel observe this that never any one Angel was sent on two errands nor never any two Angels on one errand for all the whole creation do joyntly together sing the infinite praise of their most wise Creator there is not the wickedest man alive but sings and sounds forth Gods praise as much as the holiest though it may be against their wills for if they sing not the praise of his mercy yet they sing as much to his praise the glory of his Iustice. God makes even the very worst of his creaturs sing a part of his praise Ask the craggy Mountains what part they sing and they will tell you they sing the praise of the immutableness unchangeableness of God Ask the flowers of the field what part they sing and they will tell you they sing the wisdom and liberality of God who clothes them beyond Solomon in all his glory Ask the Sun Moon and Stars what part they sing they will say the constancy of Gods promises that they shall hold their course and not alter it Ask the poor received sinner what part he sings and he will tell you he sings the infinite free mercy of a most gracious Father And ask the wicked obstinate sinner what part he sings and he will tell you he sings the praise of his patience and Iustice. And truly my beloved not one creature but sings apart and yet all together all that ever were and that are and that ever shall be put all together yet they do not sing no not the thousand thousand part of this infinite eternal God As the Queen of Sheba when she came and heard Solomons wisdom she confessed that what she heard of him in her own Countrey although incredible yet it was not the tenth part of that she saw and heard so though all creatures sing Gods praise yet All and all if they were a thousand times more then they are yet they all do not yield the thousand thousand part of that honour and praise that is due to him for he hath all perfections in him and he also gives and distributes to the several creatures those several parts and portions they have As I have often told you the perfection of any one species cannot be known by any one individual And so Gods Church is a glorious Church taken not as being in any one member but in the compleat body As the perfections of a man cannot be known by any one man for if one man have wisdom another hath sobriety if one hath patience another man hath temperance so that the beauty of the Church cannot be known by any one member be it never so excellent If Abraham hath faith Iob hath patience if Ioseph hath chastness Moses hath meekness c. so that as you must not look for the perfections of a man in one man for if one be as fair as Absalom another is as proper as Saul if one hath proportion another hath sobriety c. so neither must we look to see the admirable perfection of the Spouse of Christ that is all fair and hath no spot by one member neither by all that are now living upon the earth or that were but look upon all that ever were are and shall be and adde to them their Head Christ and then it is a beautiful Church indeed and in her no spot at all So though every creature express God One one attribute another another and they speak his praise wonderfully yet they come infinitely shorr of him and though altogether they say somewhat yet not the tenth part of him not the tenth part of his Iustice not the tenth part of his patience not the tenth part of his Mercy c. One is sent to deliver a message of his love another a message of his justice another a message of his patience another a message of his liberality and bounty all of several errands and whatever message he sends any creature on he is alwayes just they all do but his will Though they sin and transgress and therein think they do their own will that makes it sin but they all do his wil therefore it is said Ps. 103. 20. Bless the Lord all ye hosts ye Angels that do his pleasure and although it be more properly spoken of those Angels that are invisible in the air in the heavens yet it may well be also applied to all creatur●● for he hath made them very little lower then the Angels onely in the Angels below matter prevails above the form but in the Angels above form prevails over the matter for if our forms were not bounded and fastned to the earth by their matter even we should be as the Angels of God so that we should no sooner think or desire to be in any place were it never so far off but we should immediately be there for how soon can my spirit convey it self in thought thousands of miles but my body cannot be there but by times and succession of gradation and by steps The reason is because the form is imprisoned in the matter earth goes to earth and ashes to ashes and dust to dust naturally because it is its center but the spirit goes upward naturally the higher we go from the earth the more pure the elements and the nearer the earth the more gross the more dull the more sad and lumpish it is impossible that a heavy body should hang in the air for every thing tends and bend to his center if it be a heavy body it will fall downward the water is purer then the earth the air then the water the light then the air the fire then the light and so more and more spiritual till you come to him who is All Spiritual Spirit it self And for those Angels are out of our sight which are said to be in heaven you know there are degrees of them some are Angels some Archangels some Cherubims and some Seraphims 〈◊〉 therefore if you have observed it if ever ye saw Angels pictured they were drawn with compleat bodies from head to foot but yet to shew they are above a man and more spirit therefore they have alwayes wings which shew that they are above us in their Nature and are carried above our element but Arch-angels they are pictured with half bodies cut off at the middle with wings shewing that they are further off

all Helps All Prophesies tend to him and all actions end in him But in what sense is he here set out In this Vision T is true All actions are from him and all tend to him and end in him but all representations are not fit proper nor useful for all occasions in what sense therefore is this action or representation revealed in this place to Moses I Answer In effect this Vision was the same that Iacobs was the end of it was to encourage Moses in the work in hand Christ Jesus is often in Scripture compared to fire The light of Israel shall be for a fire and his Holy One for a flame It shall burn and devour his Briers and his Thorns in one day He was and is that Burning fire that burns and consumes every thing but not it self as you know fire doth Though it consumes every thing else yet it cannot consume it self nay indeed I may say Fire it burns every thing and consumes Nothing for fire doth but separate every thing to its own Element Air to Air Fire to Fire Earth to Earth and Water to Water Fire makes a change but there is nothing lost Such a Fire is Christ Jesus in this place who changes and alters things according as he pleaseth He it is that causes creatures to rise out of the Elements and creates them of the Elements and brings them All at his pleasure back again He Creates them and saith when he pleases not only Return again ye sons of Men but to all Creatures Return Return And so thousands of thousands of millions of ceatures have been and are daily Made of the same Elements and having continued their Creators pleasure they must dissolve return whence they came And out of That same matter successively creatures have been and are daily made Trees grow out of the earth and having fulfilled their work and their time they fall to the earth from whence they again arose All things are in a continual change Operation and Distillation Even as you see Water put into a glass put on the fire to still Being close stopt the vapors and the spirits ascend by heat To the very Top and the heat being allayed they fall and descend again Now observe There is a change made but there is nothing lost for being close stopt nothing could go out of the glass Even so Things are Altered Changed by Christ Jesus He makes Creatures of the Elements they Ascend and Descend but he consumes nothing for Whether should they go They cannot go out of the world And nothing They cannot be made but by God himself for All the creatures cannot bring the least Gnat to nothing This is an undeniable Maxime There is required the same power to Annihilate it as there was to Create it All the Kings in the earth cannot bring One creature to nothing if they should burn this body of mine to ashes and scatter the ashes in the air or cast them into the River Yet there is nothing lost of me but onely every Element hath its part to which it Returns Now I say Christ Jesus is this FIRE It is He that burns the Bush but consumes it not It is He as Iob saith that Turns them as wax to the seal You know wax is Altered and changed to any form and change it as often as ye will The Seal the Form you last gave it that stands till you destroy it and give it another So doth Jesus Christ of one and the same Elements doth he make and unmake and remake daily new forms and new impressions and that impression it last had That stands Till he cause it to Return till he unmake it and new make it again And I dare be bold to Affirm That if our great and glorious God should weigh the heavens and the earth now as he did at the making thereof For the Scripture saith He measured the waters in the Hollow of his Hand and comprehended The dust of the Earth in a measure and weighed The Mountains in Scales and The Hills in a Ballance I say it would be found That Nothing were lost For all he hath Created and Raised Made and Unmade Altered and changed All the whole world as he doth continually having raised thereout such infinite millions of thousands of men beasts trees c. and is still in changing and making them New and Unmaking them again yet I say If He Weigh the whole matter of Heaven and Earth of which they are made they would not weigh One Grain less or more then at the first Creation I say It is He that weighs the mountains in scales and the hills in a ballance It is He that measures the waters in the hollow of his hand It is He that Spans the heavens and Measures the earth he it is that alters all things And metes out his workmanship out of the four Elements and yet preserveth the substance thereof so that nothing is lost Behold I make all things new Rev. 21. yet he consumes nothing They all shall wax old as doth a garment and as a vesture shalt thou change them and they shall be changed And who is it That doth all this but onely Jesus Christ the Son of the Father who works all things according to the minde of his father who is always Changing always Renewing There is not one Creature be it never so glorious be it never so solid but it is still In changing no creature is One and the same not one minute onely God is One God is the Same there is no house no wall no stone no man no Angel no Arch-angel no Cherubim no Seraphim but is still in motion it is still changing Onely Thou O Lord God Blessed for ever Thou alterest not nor changest not Thy years are the same They shall perish but thou s●alt indure They all shall wax old and change as a garment and they shall be changed but thou art the same and thy years shall have no end Though some be so durable that they move not nor change not in our apprehension yet they do As you know the Dial is in continual motion though you perceive it not so Though to your weakness they are insensibly moved yet there cannot be Any thing at Rest and Unchangable but onely God Almighty Now then Moses unto whom God spake in this Sacramental Vision he saw what was the Meaning the Substance thereof t is as if the Lord should say Moses as thou seest me Externally Burn This Bush and consume it not the same am I in thee and in All things else And if I be So Present In every thing and with every thing what needest thou to fear what needest thou to fear thine own inability what needest thou to fear Pharaohs hard-heartedness what needest thou to fear the Peoples believing and obeying thee If I be with thee and with them what needest thou doubt of any thing though thou seest things cross

willing but the flesh is weak Mat. 26. 41. the fault is not in us but in this weak and frail flesh that thou hast given us but God answers this Old Adam peremptorily thou belyest me I gave thee not Thy flesh to destroy thee Thy destruction is of thyself O Israel I am free I gave thee flesh to a good end but Thou hast abused it Therefore Accuse thy self for all evil is from thy self Blame not me in saying The flesh that I gave thee and that I have not done well in giving thee such a frail and weak flesh which thou art not able to bridle and govern Saith God all I created behold it was very good But lay the blame on your selves All that is given you is given for your good if you abuse it not and turn it to evil to your selves This was a good argument as David used it but not as we and as this Old Adam useth it for David often complains of the weakness of his Flesh and that he could do nothing and he had no strength and that his bones were broken and he was all to peices David did it by way of Argument that God would have pity upon him and strengthen him but we do it that we may be excused for all we do without desire of amendment therefore away with these shifts And give glory to God Confess confess that it is thy sin and thy transgression and confess Thou art The man A Third name he is called The SERPENT and in Isa. 1. 27. he is called Leviathan that crooked Serpent Now he is called The Serpent from that curse Gen. 3. 14. because he Goes upon his belly and eates The dust of the ea●th Object But what Are we serpents then and do we eat of the dust of the earth Answ. Yes This Serpent is the flesh which first came to the woman and tempted her for Eve I take to be meant of the sensitive and fleshly and inferiour part and Adam to be meant the rational and the higher part of man viz. The Reasonable Soul Now this Serpent the flesh or this carnal part doth not first and immediately set upon Adam for Adam might have reasoned it out with him but he first sets upon weak Eve He Arrests first The sensitive part because that it is next unto the Flesh and very little differing from the flesh And then at last by degrees he comes to Adam and that By Eve And so by that means the Sensitive prevailed over the Rational Eve over Adam and the Woman over the Man Object I but Sir by your Favour we do not lick the dust as Serpents Answ. But we do and that according to the Letter All that ever we see smell touch taste ●ear all is but the dust of the earth for this Serpent Licks Dust and Lives by Dust and all our Senses are Fed with Dust for if we see Beauty 〈◊〉 see but beautiful dust if we touch gold it is but thick clay thick dust if we smell any thing they are but vapors from the earth if we taste any thing it comes from the earth and to the earth it returns If we hear any thing that pleases the ears It s but Aire contracted into a Sound All that we account of and esteem All that we Relish and delight in All is but the dust of the Earth Beloved methinks these things should make a man abhor himself we see how naturally men abhor Serpents because they are made of so contrary a nature and disposition to men And if This ONE Serpent be so loathsom and terrible And Unarmed what is He when he is Armed And his Armor is His Subtilty that is his Wisdom and that you will think strange Our Saviour saith Be wise as Serpents But wherein consists His Wisdom It consists in this That whensoever this Serpent Sees himself Assaulted and like to be Overcome That he will do all he can to defend his Head to keep that safe For life is in the Head T is certain ye may wound him in the Tail and he will recover that well enough For let a man come into a garden overrun with weeds And to destroy these shall go and cut off all the tops of them we know that This hath not killed the weeds for the roots are there still and will spring again So for a man to cut off This particular sin And That particular sin and not to pull up sin by the roots it is never the near after a while they grow the ranker and the stronger if we would destroy it we must strike at the Root of sin at the life at the Head for that is it that was promised in the 3 of Genesis Thou shalt bruise his Heel but he shall break thine Head If at any time we Ministers go about to reprove you of your sins you can endure us well enough so long as we cut off but the laps of your garments And you can be well contented to hear us I and to reform and obey our Doctrine but if once we come to meddle with the root with the life of sin Then you will strive then you will wrestle and fight to save that and you will never fight in earnest till then and then you will Fight Oh save The HEAD Save the LIFE of your Sins and lusts A fourth name is Lucifer you know the place Isa. 14. 12. How art thou fallen from heaven O Lucifer Son of the morning how art thou cut down to the ground which didst weaken the Nations for thou hast said in thine heart I will ascend into heaven I will exalt my throne above the stars of God I will be like the most High yet thou shalt be brought down to hell to the sides of the pit c. Now it may be you will say unto me Nay sir you have made us bad enough already do not make us Lucifers the Prince of Devils who are they or where are they that will offer such high presumption To Aime at Gods Seat or to Exalt themselves above the Stars of God or to be like unto God I Answer This Lucifer Is spiritual pride when the heart prid●s it self in its own excellencies viz. Such thoughts as these See see what an excellent creature man is made But little lower then the Angels O what a Regard God hath unto man He hath crowned him with glory and honour he hath given him dominion over all the works of his hands and hath put all things under his feet Hath not he made the Earth to bear me and the Sun to shine upon me The moon and stars to do homage and service to me and all creatures to feed and clothe me Oh! what Excellent graces have I How have I excelled other men I have made a fair and long progress in Religion Oh Brethren Brethren what shall I say I never wonder that Cain was seduced by hatred and envy and Lamech

laid down the first being Condemnation of our selves the second is Annihilation bringing or reducing our selves to just nothing Mistake not for your own sakes I do not mean to be really nothing at all of no substance that is more then any earthly power can do more then Potentates or Kings can do they may attempt such a thing but their arm can onely reach to division or separation of soul and body and dividing of the Elements one from another they may grind us to powder they may burn us to ashes and when they have so done cast the ashes into the river as in some case they may justly do but they cannot make us nothing for the same power that Creates can onely Annihilate for every thing retires to its own proper place every thing to its element the water to his the fire to his the air to his the earth to his so that when I tell you of making your selves nothing I do not mean you should destroy your selves but I speak of such a making nothing and destroying as that you keep all your members such a making nothing as Iob complains of himself ch 16. 12. I was at ease and he hath broken me asunder he hath taken me by the neck and hath shaken me to pieces and hath set me up for his mark he cleaveth my reins asunder and poureth my gall upon the ground Iob there complains that he was broken to pieces and yet Iob had all his joynts and all his members therefore that which I mean is the turning of a mans self into dust and powder before God to be emptie in our selves to be Nothing less then nothing in our own esteem that all those huge bulwarks that we have raised in our souls of our somethingness and of our own esteem may be all laid flat to the ground and brought to nothing as Abraham Gen. 18. 27. when God had appeared to him said Now I have taken upon me to speak unto the Lord which am but dust and ashes he seeing the infinite vast difference between God and him he cryes out O Lord I am but dust and ashes And I tell thee O man pulvis es in pulverem revert●ris Gen. 3. 19. Dust thou art and to dust thou must return But give me leave and I will yet be more plain to you For my beloved My mouth is open unto you my bowels are not straightned to you-ward my heart is enlarged though the Jews should forbid me to speak any more in this name as they did the Apostles yet I will not keep back any part of Gods Counsel from you And I pray God you do not take the childrens bread and cast it unto dogs and I shall express my meaning briefly All that thou callest I All that selfness All that arrogancy propriety that thou hast taken to thy self all this must be brought to nothing whatsoever creates in us Iness or Selfness this is pulvis cinis Dust and Ashes and Vanity for take away these and we are glorious creatures the workmanship of God himself but these things Iness and Selfness being let in These these things make us deformed this is that makes us like the Devil himself for take from him this I I am something and take away Selfness I will have mine own will and I will be Lord and King and take away Propriety I will have and I will enjoy something to my self and for my self and then the Devil himself is a glorious Angel there is nothing then left but what is good all things were at first very good It is true That Man at the best is but created of the dust of the earth but what is he and what a case is he in when sin enters into him I do believe there are thousands at this instant in Hell that do wish from their souls that they were or could be reduced to nothing at all But that man that is reduced in this sense to nothing and hath truly considered himself he cryes out and complains See O Lord how I am become Vile Lam. 1. 11. and he acknowledges as David 2 Sam. 6. 21. that if I be Vile I will yet be more Vile Doth Gods book require that he should be Vile and abominable and low in his own sight his heart Echoes and answers I will yet be more vile I will be more nothing as the Prophet Esay sayes ch 40. 17. We are nothing we are less then nothing all Nations are but as the drop of the Bucket they are nothing they are vanity it self we are but as a bubble as David confesses we are but as a broken pitcher that can hold no water Psal. 31. 12. we are but as dead men cast out of sight and clean out of mind David was then in a most miserable condition in the eyes of flesh and blood But Oh happy thrice happy are those men that are once come thus to be Dead men whatever men think You know dead men they cannot so much as say this is I they esteem not of themselves let men do what they will with them they are all one strike him he feels it not they claim no interest nor propriety in any thing let them be merry while he lies by or let them be sad all is one to him let them be sharers of his goods One will have one part Another another let them spend lavishly and make merry with his goods he he is not moved why because he hath lost his sense he hath lost his taste so he that is dead to himself he hath lost his sense he hath lost his taste in this world let others rejoyce in heaping up riches and adding land to land and making themselves and their posterity great in the world these things concern not him and likewise poure any thing into a broken Pitcher it can hold nothing it can hold no honour no praise no price so likewise into this man pour what ye will into him pour wealth into him pour health pour honour into him pour praise pour credit or the contrary he can hold nothing whatever ye do to him or take from him he is all one if ye take his cloak from him he will give you his coat if ye strike him on the one side he will turn the other curse him and he will pray for you and this he learns of his sweet and dear Saviour Jesus Christ who hath set him a pattern for him to follow and commands him to learn of him and thereby ye shall find Rest to your souls for saith he with Iacob Gen. 32. 10. I am less then the least of thy mercies These things Selfness and Propriety being taken away Then there is a Fair Table for Gods Spirit to write what he pleases for if a sheet of paper be blacked all over can a man write any thing thereon but if ye can take away that which blacks the paper and defiles the soul

our desires run out to seek eagerly after beyond what is sufficient to the preservation of nature in its own kinde and not to stand indifferently affected in the use of lawful means whether God will give more or less 2. An inordinate love of that a man hath though he have not beyond the limits of sufficiency is Covetousness And in this sense a poor man may be covetous Covetousness may be either in Scraping or Holding Rapacity or Tenacity A large paw to grasp or In a S●runk hand to hold fast In Sum I conceive Covetousness is an inordinate desire and endeavor after these outward things without the bounds of sufficieny in the preservation of nature in its own kinde as I said Beloved This sin is like poyson destroyes and kills unobservedly unseen infects the blood by degrees when as some other sins break out more openly and suddenly in botches and boyls and plague-sores But we may observe the footsteps and shew you some symptoms of this covetous man wherby he may be discovered and detected and chiefly to himself that he may confess himself guilty as 1. In his course of life and walking and actting their time their lives and their actings are wholly taken up in buying and selling in trafficking and trading and reaching which way to grow rich and get more all their thoughts and words and all their mights and endeavors run in this channel Here they are in their own element as a fish in the water here their hearts run out freely and never regard their immortal souls just like them of the old world Luke 17. 26 27. They eat they drank they married they were given in marriage and this was all they minded they never thought of their end till the flood came and destroyed them all So do they O how eager and how full of contrivances to adde house to house and bag to bag and land to land and never think how soon death may seize and snatch them away And then what fruit have ye of all those things you so pursued you have onely heaped together sorrows and snares and darts to pierce through your very Livers And it may be for all this toil you could never attain what you sought but adventured to lay out your precious and immortal souls to pursue after that which is when attained but vanity And much lighter then vanity if not sure to attain it The second Symptome whereby you may know this man and so know your selves is his company they still associate with such company as is like themselves and they are the onely men for wisdom with them and all others they make them either their Prey by circumventing and over-reaching them or else they make others their laughing-stocks he is their fool to make them merry who neglects such a Price in their hands as they conceive so much mindes things unseen and in their opinion but air emptiness and vain things The third Symptome is his breath he smells of that he is made of he is like a dying man his breath is strong and savours earthly Iohn 3. 31. He that is of the earth is earthly and speaketh of the earth The Egyptian garlick that he hath swallowed riseth in his stomach and his breath smells strong thereof There is Earth in his heart his breath that comes from thence smells strong of the earth all his words and discourses savour of the world 4. He keeps a Court of Faculties in his conscience for gain he can dispense with any sin he is not so precise but he wil drive a bargain or take unnecessary jouneyes on the Sabbath If his conscience tell him of doing wrong or injustice he can quiet it presently O it s but a trifle a little injury what 's that he may live to give satisfaction I may do him a good turn another way and so he thinks he hath made up the matter If he forswear himself he hopes he may live to ask God forgiveness and he knoweth God is ready to pardon and forgive and thus he dawbs up himself and quiets his conscience with these ignorant excuses 5. He is Homo omnium artium or Nullius artis A man of all Arts or a man of no Art that is He hath either a multitude of business of his own that he cannot look after nor minde any body else or else he is a busie-body and hath his finger in every Pye every mans business is his or else he is idle and hath no business viz. He is an Usurer and lives upon other mens labours and industry Oh but Sir you make us amazed is it possible that this should be so great a sin I thank God saith he I am found in Religion I am free from Adultery Fornication Swearing Sabbath-breaking Drunkenness Murther These indeed are Heinous sins I would not be guilty of them for a world but for a man to be covetous this is slighted it s a thing of nothing rather esteemed a vertue then a vice and every one extenuates and lessens it with ●incing terms and excuses say they indeed he is a little with the hardest or he is a little too much for the world but in truth a marvellous honest man a wondrous good man But let me ask you were it not a thing to be laught at to say so by a Thief he is no Adulterer no Murtherer but a very honest man for you see Matth. 21. 31. God ranks him with no other then Thieves and Whoremongers and Murtherers and yet you say he is A wondrous good honest man But as honest a man as the world makes him to be yet take a little view from some particular Scriptures how God ranks him among them whom you account the most Heinou● Transgressors Mark 7. 21 22. For from within out of the heart of man proceed evil thoughts Adulteries Fornications Murthers Thefts Covetousness c. all these come from within and these de●ile the man and 1 Corinth 6. 9 10. Know ye not that the unrighteous shall not inherit the Kingdom of God be not deceived neither Fornicators nor Adulterers nor Effemina●e nor abusers of themselves with mankind nor Thieves nor Covetous c. shall inherit the Kingdom of God And Rom. 1. 29. Being filled with all unrighteousness Fornication Wickedness Covetousness c. still Covetousness comes in a rank with all other the vil●st grossest sins A Christian professing the name of Christ would be ashamed of such gross sins as are there named as to instance he would be ashamed to be an Idolater what to fall down to and worship stocks and stones for his God to seek relief from them God ranks covetous persons even with such and with the grossest sinners in the world even as gross and hateful as can be named and makes even it a note of a Reprobate minde and one given up to vile affections therefore our Saviour gives special and particular warning against this sin Luke 12.