Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	father_n	love_v	lust_n	7,244	5	9.2024	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11077	The onely remedy that can cure a people, when all other remedies faile. By F. Rous.	Rous, Francis, 1579-1659.	1627 (1627)	STC 21346; ESTC S106124	62,668	256

strength for euen that allowance which is for delight if it goe a degree beyond strength and passe on to a degree of weaknesse by oppressing vs it is fallen into a degree of sinne Therefore the Wise man when wisely hee iudgeth of eating Eccles. 10. 17. he describeth that to bee the right vse and limite of eating when eating is for strength And indeed that fulnesse to which the lust of eating being followed doth leade is a fulnesse by which the strength of the body is so farre from increasing that it is diminished thereby Life and strength like the light of a Lampe are not fed but quenched when that which should feed them doth oppresse and drown them And in that case food is turned to an end cleane contrarie to that end for which it was made being made by vs an instrument of death whereas it was made by GOD to bee a nourishment of life Yea it hurts the soule also for besides the indisposition of the Body by which it is vnfit to serue the soule besides the thicke cloudes and vapours which ascend from fulnesse and cast a mist about the soule there is a certaine secret poyson that by fulnesse is instilled into the soule This God foresaw and therefore he forewarned his people to fore-arm them against it Hee saw such a mischiefe comming by fulnesse and therefore hee calls to them with a Beware When thou shalt haue eaten Deut. 6. 11. 12. and bee full Beware lest thou forget the Lord. Yea hee saw that notwithstanding these forewarnings it would be so And therefore in that song of Moses Deut. 31. 28. 29. which hee was commanded to speake vnto Israel to testifie against them concerning the euills that would bee committed by them and should draw euils vpon them He foretells this euill as the roote of them Hee made him ride on the high Deut. 32. 13 c. places of the earth that hee might eate the increase of the fieldes and hee made him to sucke honie out of the Rocke and oyle out of the flinty Rock Butter of Kine e. and thou didst drinke the pure bloud of the Grape But Iesurun waxed fat and kicked c. Then hee forsooke God which made him and lightly esteemed the God of his saluation Therefore the wise man prayeth only for conuenient food foreseeing this fearefull effect of fulnesse which hee thus expresseth Lest I bee full and denie thee Prou. 30. 9. O wretched and most vnreasonable consequence from most gracious premises It is God that giues vs the food by which we denie him He giues food to vs and wee by the venome of fulnesse in the vse of this gift doe so blinde our owne eyes that wee see not the Giuer Yea then we see him least when wee feele him most The gift should leade thee to the acknowledgement of the Giuer yea to blesse him for the good Land Deut. 8. 10. and for the good of the land which hee hath giuen thee But in stead of blessing him for his gifts thou denyest him yea by the gifts themselues thou deniest him Yet if there were no God then shouldst thou haue had no gifts by which to deny him but now because there is a God there are gifts giuen to thee and euen because he is therefore thou denyest him A senselesse and a horrible wickednesse euen a monster of wickednesse the very sight whereof should bee able to fright vs away from it But what should bee the reason of this vnreasonable vice Surely this I thinke may be the cause of it The lust of Man which Sathan brought in with the first eating is that law of the members and wisdome of the flesh which is enmity to God For this lust is that which sets the naturall man altogether to boast of his Psa. 10. 3. 4 hearts desire and to put God out of his thoughts Now when this lust is at the highest then is the enmitie with God at the highest and then is God most shut out of the thoughts of Man But when the body is stuffed with fulnesse then is lust at the highest For in our eating there are two that eate at once The body doth eate and lust doth eate And there are two stomacks one of the body and a second of lust and this latter stomacke holds out many times after the former hath done And this fulnesse by which this latter stomacke is filled after the fulnesse of the first is that which causeth the mischiefe whereof wee complaine For from it ariseth that height of lust which despiseth and denyeth God yet to this end and marke doth lust aime in eating euen to feede it selfe vp to that height which denieth God And for this very reason is moderation exceeding necessary that we suffer not lust to carry vs on to that fulnesse which denieth and forgetteth God Yea fasting is exceeding profitable and a true medicine against lust for as lust carries vs by fulnesse out of the sight of God so fasting brings vs backe againe toward him euen to a cleere sight of him Wherefore it were good that either of them were in more vse as well for their particular and proper vses and benefites as also because being contrary to the old vices of our Predecessors we put off the guilt of old sinnes in putting on contrary vertues But because wee haue not done this voluntarily it hath beene done vpon many by necessitie pouertie hath inforced an abstinence where grace could not perswade it Yet is there one other Cure but it is as bad as the Disease yea it is so farre from a cure that it doth adde other diseases to it And whereas this vice did formerly march vnder the colours of a vertue called Hospitalitie now it marcheth vnder the colours of Pride and Prodigality So are three vices brought together to offend God by his owne blessings the more fully but let men know that they are but a threefold Cord to draw on iudgements the more vnauoidably Excesse it selfe is bad enough and there is no need to bestow much money to buy a vice yet to buy this vice some sell their estates or at least straine beyond them and when they haue done so they are proud of it euen of buying one vice with another Thus excesse bought with prodigalitie bringeth forth pride and sin is heaped vpon sinne as dish is heaped vpon dish For such is now the Architecture of excesse that there are lofty buildings reared vp of superfluous dishes that what was made for the stomacke may be put into the eye And so wheras ancient gluttony did vsually intend most to please the lust of the flesh this is fitted now to satisfie the lust of the eye and not that only but also the pride of life And thus are all those things brought together 1 Ioh. 2. 15. c. which are of the world and not of the Father though it bee said withall They that loue these things of the

world haue not the loue of the Father Yea though the world shall passe away the lusts thereof and they onely that doe the will of the Father shall abide for euer For meates cannot make men Euerlasting but there must be an end and perchance the sooner for abusing them and then there must come an account euen for the abuse of them But as these offend in an excesse of quantity so others offend in an excesse of quality and put as much sinne into a little roome as others doe into a great A great summe of money is contracted into a single dish and there is an ambition to make vp a great excesse in as little a forme as they may Thus the shapes of vices are altered but vices are retained and there must bee new fashions in sinnes as in clothes Surely the Nature of these times doth not call for these studies and without study this Art of Excesse cannot mount to this Height When God calleth for pouerty wee should not meete him with prodigalitie when hee calls for humilitie wee should not meete him with pride and when he calls for fasting we should not meete him with excesse of Riot But let vs feare the Consequences of such incongruities and let this feare teach vs to auoide them Surely the Iudgement which God himself hath denounced against them is fearful there wants nothing but faith to beleeue it and then it will appeare as fearefull as it is In that day did the Lord of Hosts call to weeping and to mourning Esay 22. 12. and to baldnesse and to girding with sack-cloth And behold ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine Let vs eate and drinke for to morrow wee shall dye And it was reuealed in mine eares by the Lord of Hosts Surely this iniquitie shall not bee purged from you till yee dye But to those that tremble at the word of God and conforme themselues to his will as in all things so in the right vse of his Creatures the Scripture offereth more grace For the Grace of God which bringeth saluation Tit. 2. 11. hath appeared and teacheth vs That those who deny vngodliness and worldly lusts liuing godly righteously and soberly in this present world they may comfortably looke for the blessed hope and glorious appearing of the great God and our Sauiour Iesus Christ. For verily there is a reward for the righteous Psal. 58. 11 verily there is a God that iudgeth the earth 17 But to what purpose Not onely particular sins but a generall roote of wickednes is among vs. doe I seeke to cut off the branches of particular sinnes by the sword of the Spirit as long as there remaineth among vs a Roote of gall and wormewood that can bring forth all sinnes at once For if we cure sinnes one by one and while one is curing many spring forth the disease ouergroweth the cure Yea euen that very sinne which we seeke to cure after a little while will breake forth againe because the Roote of it is still aliue This Roote of Bitternesse is a naturall prophanenesse euen a contempt of God and the Truth of Religion I say the truth of Religion for there may bee an eye cast toward Religion out of custome or for company or for some remaining impressions of the first Creation that may make men to feare there is a God But to loue Religion in the true shape of it and because it is true this is it that I find farre banished by this Roote of Prophanenesse And though I much lament it yet I doe not greatly wonder at it for I see a Cause of it and therein I see that while men are nothing but men this will be their fashion For Religion in the Truth of it must needs be Spirituall Ioh. 4. for it is the worship of him who is a Spirit and therefore cannot bee pleased by any worship but of Spirit and Truth Now if Religion bee Spirituall how can it bee but it must needs be contemned yea hated by men that are carnall For the carnall minde is enmity against God Rom. 8. 7. and the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other And from this Contrariety ariseth that Enmity and from that Enmity ariseth Persecution euen from the beginning vnto the end of the world For this two fold seed of the flesh and the spirit hauing the foundations of it laid in Paradise the Enmity then also was enacted between them And as then Cal. 4. 29. I meane as soon as men were borne he that was born after the flesh persecuted him that was borne after the spirit so is it now Now doth the flesh despise and oppose spirituall worship and spirituall worshippers which opposition so farre as it doth preuaile so farre doth the generall roote of sinne preuaile and the sins springing from that roote And because the Diuell is the Prince of this Enmity hee fitteth weapons for this warre wherwith the sonnes of the flesh may fight his battells against the sons of the spirit And of all the weapons which he hath prouided in these last Ages I thinke he neuer inuented any Engine made of words more seruiceable to him than one which of late hee hath brought into fashion For it is a sharpe-pointed word directed to runne into the very eye of true Religion it is a Canon mounted to batter the very Kingedome of Christ to lay wast all holinesse of life the fruite and effect of that Kingedome and this word is then shot off when a Saint is called a Puritane K. Iames in his Preface to Ba●● Doron And though King IAMES a King higher than the Kings of the earth in Learning and Iudgement tied the propertie of this word to Anabaptists their Sectaries it is now diuerted to Saints euen to those that doe not walke in the broad way of common and sociable vices and especially if they goe somewhat higher than ciuil and naturall Righteousnesse If the spirit doe but shew it selfe in some expression of a clearer light or more heauenly vertue than the darkenesse of the flesh comprehendeth it is to bee beaten down and quenched with the Title of Puritaisme Yet Christ plainely calleth his Disciples to excellent things Mat. 5. 20. 〈◊〉 16 3. New Tran and Dauid calleth the Saints by the Title of Excellent yea and for this very Reason in them is all his delight because they are Excellent and for this very Reason doth the man of flesh hate and persecute them And indeed in this very Excellence wherin the spiritual man exceedes the carnall and naturall man stands the glory of Gods Kingdome of Grace For when men doe those workes which the carnall and naturall men doe not sauour and therfore doe them not then are mens eies turned away from the men that doe them to God the Author of them and so seeing their good workes to shine