Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	praise_n	praise_v	sing_v	3,149	5	9.2140	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81748	A right intention the rule of all mens actions. Converted out of Drexelius to our proper use. / By John Dawson ...; Recta intentio omnium humanarum actionum amussio. English. 1655	Drexel, Jeremias, 1581-1638.	1655 (1655)	Wing D2185A; ESTC R231958	220,422	649

sincerity a gratefull mind P●●ence Charity Trust in GO● There might bee added so ma●● more also For this verily is ● Pillar of smoake perfumed w● Myrrhe and Frankincense t● with all Powders of the Mercha●● Cant. 3.6 But thou wilt 〈◊〉 perhaps It is too hard for 〈◊〉 to multiply so many Acts and it were with one breath to inte● so many things in my mind T● Counsell therefore I give the● good friend embrace the o●● and onely Will of God in th● mind and whatsoever thou doest alwaies premit this For thy sake O Lord I will performe both this and that and the other and all things For thy sake O Lord for thy honour for thy pleasure for thee especially it is done whatsoever is done of me But hee which will follow the steps of those familiar men with God hath a Leader which can shew them the way unto this more lofty wisedome The most holy King David undoubtedly joyned these intentions together in his actions and the government of such a mighty people for those that were committed to the tuition of his care and Scepter Whom he received into c. he fed them according to the integrity of his heart and guided them by the skilfulnesse of his hands Psal 78.72 What meaneth this have hands also understanding yes many waies even such as David endued his hands with For so the most wise and vertuous King in his Actions which hee calleth hands did combine diverse kinds of most excellent affections towards God What else are the sacred verses of this King then the quintessence of most noble affections the treasure of most holy Intentions What did King David more frequently breathe in sighes then this O that I might please thee Lord that I might rightly governe the people committed to my charge that I might propagate thy Worship over all the earth would to God I might never but praise thee would to God all my members might become tongues to warble out thy praises My lips will bee faine when I sing unto thee Psal 71 20. My song shall be alway of the loving kindnesse of the Lord. Psal 89.1 I refuse not to instruct the very wicked that they may returne unto thee O my God Let me be the vilest and most regardlesse so I may bee in thy House my Lord. Let the enemies of God let all them that hate God come to nought But let it be● well with the Servants well with the friends of God well with all that love God Vnderstanding Loe what excellent skilfulnesse of hands is here a thousand such things did the soule of the Hebrew Monarch breathe forth Truely Mind according to the skilfulnesse of his hands he guided the people like Sheepe he solicited Heaven with innumerable good intentions This is that holy violence to bee offered valiantly unto Heaven Hee taketh Heaven by force he over-commeth God which in this manner so often assaulteth Heaven and God with desires 3. Briefe Question What doth very much defile a Right Intention Selfe-love To speake in a word when one deriveth all things in a sweet current to himselfe and maketh this all his thoughts This pleaseth me this agreeth with my tast this is for my good my benefit this is done according to my fancy and liking this is pleasant and delightfull to mee to conclude this maketh mee a man This selfe-love is a Savage Bull a filthy Monster it pusheth against a Right Intention with foure Hornes The first is the Horne of honour Titles greed●nesse of Praise which holds th●● in great estimation to be eminen● and observed before other me● The second Horne is greedine● of delight which teacheth to receive meat and drinke not s● much for necessity as pleasure nor to sit downe at meales t● assw●ge hunger but to pacif● the Gut The same course it keepeth in other refections of th● body The third horne is Gredinesse of wealth which laye● on many and grievous labou● in that respect onely that th● Purse may swell bigger and begger The fourth Horne is Greedinesse of other mens hurt th● being furnished with manifo●● deceit speaketh and doeth th● which may endamage others ● least which may prove a troubl● which an offence which dista●● to them and yet doth it not a●waies endeavour the destructio● of others by open assault it many times it practiseth evill s● fin●ly A loose off and with such a compasse that it may seeme to desire nothing lesse then to hurt them whom it hateth A daily and pernitious mischiefe to Princes with whom they that are gracious under pretence of ayding or giving advise doe glut their envy and sometimes highly extoll them that are in the way of favour that afterward they may be more readily beleeved when they bring accusations Thus Selfe-love is an horned Beast which buts and throwes downe all good intention with this fourfold horne take heed The desire of private advantage Pessimum veri affectus venenum est sua cuique utilitas is the deadly poyson of all true affection Therefore Selfe-love aimeth at this that every where it may be well in flesh it feedeth it selfe looketh to it self and doeth as he in times past of whom Gellius reporteth When one that was corpulent and shined with fat had a leane Horse that was nothing but skin and bones being demanded what might be the cause that he looked far better then his Horse Shewed answered it ought to seeme no wonder if he were in better pligh● then his Horse forasmuch as he himselfe was his owne keepe● but his man Statius his Horse Gell. l. 4. Noct. Attic. c. 2● Even so Selfe love whatsoever reputeth not its owne that it other puts off to others or ve●● lightly regardeth to labour too● and naile for priv●te gaine th●●t supposeth its owne duty Ass●redly good intention goeth ● wracke so much the more lamentably as Selfe-love groweth ● greater prosperity 4. Briefe Question Why in the Sacred Leaves a● so many things otherwise of ve●● small ●cc●unt so much aggrav●●ed as the more unwary touching of the A●●e ●t●●●s g●there● on the Sabbath day t●e mult●●●● of Subje●ts numbred givin● a ●up of cold water la●civio●● look●ng upon a woman c. M●es 〈◊〉 time proclaiming A● this is the offering saith he whic●●●e had take of them Go●d a●● Silver and Brasse and blew and purple and scarlet and fine linnen and goates haire c. Exod. 25.3 That Gold and Silver should be reckoned among gifts is no marvell But of what valew amongst these is Goates haire a g●ft without all dignity Are such small and despicable things also deare to God What a great matter was an handfull of meale and a little Oyle bestowed in courtesie upon Eliah 3 King 17.12 What were the Widowes two little pieces of mony did they require so gre●t commendations as they obtained As Christ was sitting and intent as it were upon some serious sp●ctacle he beheld the company which east mighty gifts into the holy

gathered which may advance to high matters nor does any bring a more acceptable gift present then he which giveth wings fit for an ambitious flight Behold how the eyes of such men are carried away from God after most vaine things thus they live to themselves but hee cannot live to God which will live to himselfe Therefore the eye constantly reflected upon God this at length is simple the Intention waiting every where upon God nor looking upon any thing unlesse withall it looke upon God this is finally both a Right and sincere Intention By this wee live to God even as it delighted that sweete Singer of Israel to say My soule shall live unto him Psalm 21.30 Secund. Hier. Hereby winning from himselfe that excellent saying Psal 101.4 I have set no wicked thing before me or as we read I will take no wicked thing in hand CHAP. II. What a most Right Intention is WEe direct for the most part our Intention after a threefold manner unto God First some m●n serveth God and keepes himselfe from the greater sort of offences for feare of punishment hee dreads Hell fire eternall torments such a one not long after dareth some hing Adventureth worthy of not onely the Pr●son or the turne-off but of Hell ●ee adventu●es I say something ●nd puts the matter to the hazard for thinkes he I am not yet so ●e●r to the pit of Hell but I may with courage enough att●mpt this or that the debt which perhaps I sh ll bind my selfe in I m●y lose by a penitent Confession the guilt which by chance I shall draw upon me I may wipe off againe let us goe on therefore we shall have time enough to returne to our duty Ah this is not a single eye nor if it be is it long such for it lookes not upon God onely If the Divell and Hell were a fable that man would build a Heaven for himselfe out of Heaven and would beleeve himselfe blessed if he might live at his pleasure and wholly given to his belly like a Beast This is their Intention for the most part whom Paul calleth naturall men which perceive not the things that are of the Spirit 1 Cor. 2.14 Another way the Intention is directed to God Some man serveth God because hee desires to live among the blessed Heaven is sweet to him an eternall reward a reward over and above great He enclines his heart to doe righteousnesse for retribution sake This Intention is much better then the first yet not the best I say it is better for he which coveteth the joyes of Heaven Cautions is more regardfull then he which onely feareth the torments of Hell neither feareth them alwaies but sometimes forgetfull of his dread runs into that which is forbidden The third way he directeth his Intention most rightly to God who concludes thus in his minde I serue God and therefore doe I serve him because this Master is most worthy to bee served of all men and because he prevents me with exceeding and innumerable benefits I owe all things to him I desire to please him and for him I doe all things that I doe I am not any ways solicitous of wages or reward God I serve and will serve whilst I live wheresoever my recompence be This is the most Right Intention of all to doe all things not with a respect of ones selfe but of God not of gaine but onely honesty Of this Intention the Hebrew King David making his boast An Offering of a free heart saith hee will I give thee and praise thy Name O Lord because it is so comfortable Psal 54.6 Here most eloquently Saint August Why of a free heart saith hee because I freely love that which I praise I praise God and rejoyce in his praise whose praise I am not ashamed of Let it be free both what is loved and what is praised what is free himselfe for himselfe not for anything else What reward shalt thou receive of God O thou covetous man He preserveth not the earth but himselfe for thee who made Heaven and Earth Voluntarily will I offer unto thee doe it not then of necessity for if thou praisest God for any other thing thou praisest him of necessity if thou hadst that present which thou lovest thou wouldst not praise God Marke what I say thou praisest God namely that hee might give thee a great deale of money if thou couldst have much money else-where and not from God wouldst thou praise God at all If therefore thou praisest God for money thou offerest not freely to God but offerest of necessity because thou lovest I know not what beside him Contemne all things and attend him love him of thy owne accord because thou findest no better thing which he can give then himselfe And I will confesse unto thy Name O Lord because it is so good for nothing else but because it is good What does hee say I will confesse unto thy name O Lord because thou givest mee fruitfull lands because thou givest me gold and silver because thou givest me great riches and excelling dignity not but why because it is good I find nothing better then thy Name therefore will I praise thy Name O Lord because it is good Augus Tom 8. in Psal 54. 1. Behold to serve God for Gods sake this at length is to serve God truely for so God both loveth us serves us himselfe even as hee promiseth by Osea Osea 14.15 I will love them freely saith he that is meerely of mine owne accord The same he justly requireth of us for indeed he will not have us to serve him so as a dogge serves his master for a bit or a bone for if wee serve God for heaven wee make shew enough that heaven is dearer unto us then God Most fitly to this purpose Seneca lib. 4. de benef c. 1. There are found some saith hee which use honesty for advantage and whom vertue alone pleaseth not which carrieth no great shew if so be she hath any thing common whereas vertue is neither invited by gaine nor affrighted by losse nor corrupteth any man in that sort by hope or promise treading profit under feet we must goe after her whithersoever shee calleth whithersoever shee sends us without any respect of our private gaine yea sometimes must wee goe on not sparing our owne blood nor is her command ever to be slighted What shall I obtaine sayest thou if I shall doe this which I doe frankly freely nothing over is promised thee if any booty shall come in the way thou shalt reckon it among thy vailes the price of honesty is in itselfe Lodovicus Blosius comes for a convenient witnesse to this purpose who m●king good this very thing The Lord saith he upon a time inspired a certaine Virgin with these words I would have my Elect so perswaded in themselves that their good workes and exercises doe throughly please me when they serve mee at their owne charge