Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	evil_a	fruit_n	tree_n	3,899	5	10.3735	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34992	A practical and polemical commentary or exposition on the whole fifteenth Psalm wherein the text is learnedly and fruitfully explained, some controversies discussed, sundry cases of conscience are cleared, more especially that of usurie : many common places succinctly handled ... / by Christopher Cartwright ... ; the life of the reverend and learned author is prefixed.	Cartwright, Christopher, 1602-1658.; Bolton, John, 1599-1679. Life of the author.	1658 (1658)	Wing C693; ESTC R18318	282,330	382

not do it 6. Such as refuse to do good unto others when they may and ought not only withhold their right from them but also are guilty of all the evill that for want of succour and reliefe doth befall them When some watched our Saviour to see whether he would heale a man on the Sabbath day Pasce fame morientem si non paveris occidisti he said unto them Is it lawful to do good on the Sabbath dayes or to do evil to save life or to kill Mark 3.4 Which words imply that not to do good when ability serves and occasion requires is to do evil not to save life in this case is to kill 7. Life and salvation is promised to and conferred upon such as are careful rightly to performe this duty and on the other side death and damnation is threatned to and inflicted upon such as neglect it Charge them that are rich in this world saith the Apostle that they be not high-minded nor trust in uncertaine riches but in the living God who giveth us richly all things to enjoy That they do good that they be rich in good works ready to distribute willing to communicate Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life 1 Tim. 6.17 18 19. As these good works are fruits of faith which worketh through love Gal. 5.6 So they shall procure a reward and that no lesse then eternal life Though they be not meritorious nor properly deserve any reward much lesse such a reward When ye have done all those things that are commanded you saith Christ say We are unprofitable servants we have done that which was our duty to do Luke 17.10 The Apostle having spoken of the good that Onesiphorus did unto him how he oft refreshed him and was not ashamed of his chaine but when he was at Rome where the Apostle was a prisoner sought him out very diligently and found him The Lord saith he grant unto him that he may find mercy of the Lord in that day 2 Tim. 1. vers 16 17 18. So that the reward of well-doing is of Gods mercy not of mans merit Meritum meus est miseratio Domini Bern. Yet rewarded it shall be even with the reward of the inheritance Col. 3. vers 24. That inheritance which is incorruptible and undefiled and fadeth not away reserved in heaven for us 1 Pet. 1.4 Come ye blessed of my Father will Christ say to the elect at the last day inherit you the kingdome prepared for you from the foundation of the world For I was an hungred and ye fed me I was thirsty and ye gave me drink c. Matth. 25.34 c. They did it to him in his members as he presently explaines it On the otherside to the reprobate he will say Depart from me ye cursed into everlasting fire prepared for the devil and his angels For I was hungred and ye fed me not thirsty and ye gave me no drink c. Matth. 25.41 c. And the rich man mentioned Luke 16. was cast into hell not that we read for oppressing or doing evil unto others but only for not doing good unto them So it is said Every tree not only that bringeth forth evil fruit but that bringeth not forth good fruit is hewen down and cast into the fire Matt. 3.10 And the barren figtree is threatned to be cut down Luke 13.6 c. Now in doing good to others observe these directions 1. Do it whiles time and opportunity serveth As we have opportunity let us do good Gal. 6.10 Some when they die it may be will do something in this kinde but while they live they will do nothing But consider 1. If thou puttest off thy doing good till thou diest thou canst not tell whether the good thou intendest ever shall be done or no. Executours as one saith well and wittily oft proove Executioners that which was intended one way is oft imployed another way quite contrary 2. Not to do good until death is not so acceptable either to God or man Not grudgingly nor of necessity saith the Apostle for God loveth a chearful giver 2 Cor. 9.7 But if thou wilt do nothing while thou livest it appears that thou dost it grudgingly and of necessity Munera quae tibi dat moriens ea munera non sunt because thou canst no longer hold it thy self therefore thou partest with it to others if thou mightest live alwayes thou wouldest never it seemes do any good to others at all Therefore as Salomon exhorts in the morning sow thy seed Eccles 11.6 Begin betimes to do good be like Dorcas of whom it is said that she was full of good works and almes-deeds which she did Act. 9.36 When she was dead the widowes shewed Peter the coats and garments which she had made while she was with them vers 39. 2. Continue so doing As we have opportunity let us do good Gal. 6.10 that is both whiles we have opportunity and also as long as we have opportunity Let us not be wearie of well doing for in due time we shall reape if we faint not Gal. 6.9 In the morning sow thy seed and in the evening let not thine hand be still Eccles 6. Begin betimes and hold out unto the end 3. Do good to all as occasion requireth and ability serveth As we have opportunity saith the Apostle let us do good unto all men Gal. 6.10 To some indeed more especially we ought to do it as the Apostle there addes especially to those that are of the houshold of faith Thus David saith that his goodness did extend to the saints that is to them principally though not to them only Psal 16.3 And our Saviour shewes that at the last day he will chiefly take notice of the good that was done or not done to such namely the saints and those that are of the houshold of faith Verily I say unto you Inasmuch as ye have done it to one of the least of these my brethren you have done it unto me Matth. 25.40 And vers 45. Verily I say unto you Inasmuch as you have not done it to one of the least of these you did it not to me So also caeteris paribus if other respects be alike we are to do good to kinsfolks friends and acquaintance rather then to others their necessities being as great as the necessities of others The Apostle having said Honour that is relieve widowes that are widowes indeed that is that are desolate and have none to provide for them he addes immediately But if any widow have children or nephewes let them viz. those children or nephewes learne to shew pietie or as the margent hath it kindness at home and to require their parents for that is good and acceptable before God 1 Tim. 5.3 4. And vers 8. But if any provide not for his own and chiefly for those of his own house or according to the marginal

say What man is he that desireth life and loveth many days that he may see good Keepe thy tongue from evill and thy lips from speaking guile Psal 34.12 13. SERM. VIII SERM. 8 Psal 15.3 He that backbiteth not with his tongue THis is the second particular note whereby he is described who shall abide in Gods tabernacle and dwell in his holy hill He that backbiteth not c. To backbite as the word it self doth shew is to speake evil of one behinde his backe to wit when there is no just occasion for it As 1. To denie that good to be in one which is in him 2. To extenuate the good which is in one to make it lesse then it is 3. To deprave that good which is in one as to say that he doth good with an evil intent for an evil end 4. To charge one with that evil which he is not guiltie of 5. To aggravate the evil which one is guilty of and to make it worse then it is 6. To reveale ones secret faults or to speake of them unseasonably when no just occasion doth require it For in some cases one may speake of anothers faults behinde his backe and yet be free from the sin of backbiting As 1. If one be examined by lawful authority whether he know this or that by another That precept Thou shalt not beare false witness against thy neighbour as it expressely forbids to witness that which is false of another whether present or absent so it implicitely commands to witness what is true of another whether present or absent if one be lawfully called unto it 2. One may speak of anothers faults behinde his back and yet be noe backbiter when he speakes to one that hath authority over him of whom he speakes and therefore he speakes that he may reforme him Thus Joseph told his father of the faults of his brethren behinde their backe Gen. 37.2 And they of the house of Chloe informed Paul of the faults that were among the Corinthians 1 Cor. 1.11 They were not guilty of backbiting because they spake to such as might re●orme those of whom they spake 3. One may speake evil of another behinde his backe to that end that he to whom he speakes may beware of him of whom he speakes that he may be circumvented or infected by him and in this case he is free from backbiting Thus Paul spake evil of Alexander the Coppersmith behinde his backe saying Alexander the Coppersmith hath done me much evil but it was that Timothy might beware of him Of whom be thou ware also for he greatly withstood our words 2 Tim. 4.14 15. So Iohn spake evil of Diotrephes behinde his backe I wrote unto the Church saith he but Diotrephes who loveth to have the preheminence among them receiveth us not wherefore if I come I will remember his deeds which he doth prating against us with malitious words and not content therewith neither doth he himself receive the brethren and forbiddeth them that would and casteth them out of the Church Why did Iohn speake thus of Diotrephes behinde his backe It was that Gaius to whom he wrote might take heed of following such an evil example Beloved follow not that which is evil but that wich is good 3 John 9.10 11. But if there be no such just occasion to speake he that speakes evil of another behinde his backe is guilty of the sin of backbiting Now one kinde of backbiting there is which is called whispering and tale-bearing to wit when one speakes evil of another behinde his backe in a close and secret manner to that end that he may make variance betwixt him of whom and him to whom he speaketh A whisperer separateth chiefe friends Prov. 16.28 Where no wood is there the fire goeth out so where there is no tale-bearer the strife ceaseth Prov. 26 20. Aquinas makes whispering or tale-bearing another kinde of sin distinct from backbiting Aquin. 2. 2. quaest 74. art 1. but so far as I see they differ only as genus and species backbiting being more general then whispering or tale-bearing for every whisperer of tale-bearer is a backbiter but every backbiter is not a whisperer or tale-bearer Aquinas grants that a whisperer is both in respect of matter to wit the thing spoken which is some evil of another and also in respect of forme to wit the manner of speaking which is behinde ones backe the same with a backbiter only they differ he saith in the end in that a backbiter speakes evil of one behinde his backe to defame him and a whisperer doth it to set him and some other at variance But this I thinke sufficeth not to make them divers kindes of vices but that still the one is comprehended in the other For as a backbiter doth speak evil of a man behinde his backe to defame him so also doth a whisperer though he doe it secretly yet he doth it to defame a man to blemish his reputation and to make him ill thought of by him to whom he speaketh and so by that means to sow discord betwixt them So that whispering as to me it seemeth is backbiting though a special kinde of backbiting and of the worst sort From the words observe Doct. That whoso would obtaine salvation must refraine from backbiting 1. All evil speaking of others is forbidden and condemned and therefore backbiting which is a speaking evil of others Thou fittest and speakest against thy brother saith God to the wicked taxing him for this as one part of his wickedness Psal 50.20 Paul bids put Christians in minde to speake evil of no man Tit. 3.1 2. Speake not evil one of another brethren saith James Jam. 4.11 2. More especially the Scripture forbids and condemns speaking evil of others behinde their backs which properly is backbiting Thou shalt not goe up and down as a tale-bearer among the people Levit. 19 16. Cursed be he that smiteth his neighbour secretly Deut. 27.24 This is spoken of an evil tongue saith R Salomon upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. ad loc the smiting there mentioned is that which t●ey speake of who conspiring together against Jeremie said Let us smite him with the tongue Jer. 18.18 David speaking of the wicked and of the workers of iniquity Who saith he whet their tongue like a sword and bend their bowes to shoot their arrowes even bitter words That they may shoot in secret at the perfect suddenly do they shoot at him and feare not Psal 64.3 4. So Ieremie complaining of the people in his time and shewing how evill they were among other things that he taxeth them for saith Every neighbour will walke with slanders Jer 9.4 And the Prophet Ezekiel shewing Jerusalem her abominations Ezek. 22.2 saith thus unto her In thee are men that carry tales to shed blood vers 9. The Apostle speaking of the grosse sinnes of the Gentiles saith that they were whisperers and backbiters Rom. 1.29 30. And he

generation And Moses a little before his death put the people in minde of this Remember what Amalek did unto thee by the way when ye were come forth out of Egypt How he met thee by the way and smote the hindmost of thee even all that were feeble behinde thee when thou wast faint and weary and he feared not God Therefore shall it be when the Lord thy God hath given thee rest from all thine enemies round about in the land which the Lord thy God giveth thee for an inheritance to possesse it that thou shalt blot out the remembrance of Amalek from under heaven thou shalt not forget it Deut. 25.17 18 19. And though God did long even 400. years deferre to execute vengeance upon the Amalekites yet he did not forget the injury which they did unto his people but when Saul was king he sent Samuel unto him charging him to goe and utterly destroy them for it I remember said he that which Amalek did to Israel though Amalek it is likely had forgotten it yet the Lord did remember it how he laid wait for him in the way when he came up from Egypt Now go and smite Amalek and utterly destroy all that they have and spare them not but slay both man and woman infant and suckling oxe and sheep camel and asse 1 Sam. 15.2 3. And because Saul did not so fully execute this judgment as he should have done but spared Agag the king of the Amalekites and the best of the cattel therefore God would not spare him but cast him off and transferred the kingdom to another 6. If any do evil to those that have done no evil to them this also is an aggravation of the evil and makes the sin the greater Indeed though other have done evil to us yet we ought not therefore to doe evil unto them Say not I will do so to him he hath done to me I will render to the man according to his deeds Pro. 24.29 Recompense no man evil for evil Dearly beloved avenge not your selves but rather give place to wrath for it is written Vengeance is mine I will repay saith the Lord. Therefore if thine enemy hunger feed him if he thirst give him drink For in so doing thou shalt heap coales of fire on his head Be not overcome of evil but overcome evil with good Rom. 12.17 19 20 21. Our Saviour would not do evil for evil When he was reviled he reviled not again and when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2.23 So that man after Gods own heart David though Saul did hunt his soul to take it yet he would not avenge himself on him when he had opportunity but said The Lord judge between me and thee and the Lord avenge me on thee but mine hand shall not be upon thee As saith the proverbe of the ancients Wickedness proceedeth from the wicked but mine hand shall not be upon thee 1 Sam. 24.12 13. But a far greater sin it is if we do them evil who have done us none They devise deceitfull matters saith David against them that are quiet in the land such as neither meddle nor make with them as we say Psal 35.20 Wo unto thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee Isai 33.1 7. Much worse yet it is if any do evil to those who have done good to them Thus Jonathan pleaded with his father Saul in the behalfe of David when he perceived that Saul intended evil against him Let not the king said he sin against his servant against David Because he hath not sinned against thee and not only so but and because his works have been to theeward very good For he did put his life in his hand and slew the Philistine and the Lord wrought a great salvation for all Israel thou sawest it and didst rejoyce wherefore then wilt thou sin against innocent blood to slay David without a cause 1 Sam. 19. vers 4 5. This David complaines sore of They rewarded me evil for good to the spoiling of my soul Psal 35. vers 12. This made Jeremie cry out Shall evil be recompensed for good for they have digged a pit for my soul remember that I stood before thee to speake good for them and to turne away thy wrath from them Jer. 18.20 Thus Christ did aggravate the sin of Judas saying He that eateth bread with me he whom I have so respected so honoured as to make him sit with me at mine own table hath lift up his heele against me Plato called Aristotle a colt which having sucked the damme lifts up the heele and kicks her Aelian histor l. 4. c. 9. John 13.18 8. It is an aggravation of evil when it is done to those that are least able to beare it Thou shalt neither vex a stranger nor oppresse him Exod. 22.21 And vers 22. Ye shall not afflict any widow or fatherless child It is a sin to afflict vex and oppresse any but such especially So Deut. 24.14 Thou shalt not oppresse an hired servant that is poore and needy The Prophet Ezekiel complaining of the people of the Jews The people of the land saith he have used oppression and exercised robbery and have vexed the poore and needy yea they have oppressed the stranger wrongfully Ezek. 22.29 SERM. XII SERM. 12 Psal 15.3 Nor doth evil to his neighbour I Have shewed how the evil that any do to others is agravated 1. In respect of the persons by whom it is done 2. In respect of the persons to whom it is done Now to proceed the evil that is done is also aggravated 3. in respect of the time when it is done None ought to doe evil to others at any time yet it is worse if they do it at some time then if they do it an another When Gehazi had run after Naaman and by forging a lie had gotten gifts of him Elisha aggravated his sin in respect of the time when it was committed Is it a time said he to receive money and to receive garments and olive-yards and vineyards and sheep and oxen and men-servants and maid-servants 2 King 5.26 Surely there was no time for Gehazi or any other to receive gifts in that manner as he did but least of all was it to be done at that time when he did it For now Naaman of a heathenish idolater was newly become a proselyte he was newly converted to the Jewish religion professing that thenceforth he would offer neither burnt-offering nor sacrifice unto other gods but unto the Lord 2 King 5.17 For Gehazi therefore now at this time to defraud and cheat Namaan as he did might have been enough both to alienate Naaman from his newly embraced religion and also to make it odious unto others whom otherwise Naaman and the cure wrought upon him might have been a meanes to convert unto it Thus also the Prophet Esay taxeth some not only