Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	affection_n	good_a	holy_a	2,137	5	4.2473	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56656	Divine arithmetick, or, The right art of numbring our dayes being a sermon preached June 17, 1659, at the funerals of Mr. Samuel Jacomb, B.D., minister of the Gospel at S. Mary Woolnoth in Lumbardstreet, London, and lately fellow of Queens Colledge in Cambridge / by Simon Patrick ...	Patrick, Simon, 1626-1707.	1659 (1659)	Wing P792; ESTC R11929	59,678	90

daies and living are truly to be measured by the work of a man And therefore much less can you say that he hath lived who hath eaten and drank and got one of the same kind c. For so doth a Beast and therefore all you can say is that the Beast in him lived but not the man And if we did reckon thus and consider how much time this toy and that trifle this business and that service this man and that woman have devoured besides what every day will have for necessary uses Se● ib. cap. 3. Videbimus nos pauciores habere annos quam numeramus we shall see that we have fewer years than we number We say perhaps sixty years is our age but we may set down ten yea though we have seriously minded our great work Let us therefore hereafter when we ask our selves how old we are reckon from that time that we are born again And let us distinguish between time and what is done in time for all creatures have time as well as we and unless our work differ us from them our age will not O be ashamed to be a child with a great beard Blush to reckon forty or fifty years when thou knowest not for what thou camest into the world Let not the Sun see thee again so void of the knowledg of Jesus Christ as if thy soul were but newly dropt into thy body Be not twenty or forty years in learning to be sober and for very shame let it not be said that in so many years thou knowest not how to pray and represent thy needs to God How many years dost thou expect to live if in so many thou canst not learn to mortifie one lust If in the space of fifty years thou canst not get the victory over a cup of drink how many must God give thee to overcome all the rest of thy sinnes If so long experience will not teach thee humility or contentedness who can hope that thou shouldest live long enough to put on Jesus Christ and be conformed to all his Image O live live I beseech you as fast as you can for it is certain that is little or nothing that we have lived Seventhly We must not account all dayes alike or we must not measure our time by the length but by the weight not by its greatness but by its worth Let us not measure our dayes as we do by the motion of the Sunne which we see but by the shining of the Sonne of Righteousness upon our souls not by the coelestiall bodies but by the coelestiall inspirations Think that a long time wherein there are many dayes of grace and mind that time and improve it above all the rest Alwayes think that time is of a different value as to the chief use of time and in some dayes we have more of opportunity though but the same time This makes a great difference in our days if we well understand it and should make us very watchfull to lay hold upon this flower of time when it presents it self unto us A day of grace a Lords day when God shall move upon our souls such an opportunity as this if God affect our hearts is worth all our days beside when we are left unto our selves As to the purposes of holiness and getting nearer to Heaven one moment when the Spirit of God is upon us and strongly possesses our mind with good things and breathes into us holy affections is worth many hours yea days and years when that is not with us or doth not so powerfully incite us Let us therefore imploy such time well and set our selves to our business earnestly entreating more of such time and that Gods Spirit will visit us more frequently with its company Then our work will go on fast and if it be possible at all to recall the time past it must be by doing that in a few moments which naturally could not have been done in a whole Life We must value time hereafter as Mariners do at Sea by the wind that blows upon us and then we must hoise up our Sailes We must look at some as Harvest daies and then we must gather and lay up in store by hard labour or as Market daies and then we must buy what we want and lay in provision for the following daies Yea the blackest day of affliction if we were well skilled might be numbred among the best times of our life For God chastneth us for our profit that we may be made parkers of his holiness Eighthly Reckon time to stand in order to eternity Consider it not in the absolute notion but in the relative Look on it as a River running into the Ocean and account that time it self must be accounted for So number thy dayes as to think that they must be numbered again by God Think that time passeth and yet that it remain upon thine account Think that as thou art now so to eternity thou shalt be Do not look upon thy life as a few dayes to be passed and there is an end but reckon so many dayes I have lived and the next moment is eternity for any thing I can tell Everlastingness hangs upon this moment and the state of the one depends on the state of the other as time is used by us so shall we find our selves used in the other life I doubt we seldom look on these two as having a reference to each other but men live as if when time was trifled away they might begin upon a new score in Eternity Men live as if all should be forgotten that is done here and they should have something else to think of when they go from hence Remember therefore that both God and thy self will call thee to another reckoning all the dayes which thou hast never told but went away without any observation shall be recalled back unto thy mind Then the mind shall tell deliberately and run thee thorow at every thought how many hours thou satest with the cup at thy mouth how many dayes thou didst spend in sport how long the time seemed when the Preacher over-run his hour and how many motions of Gods Spirit thou didst send back and bid come at some more convenient time Yea all thy false accounts shall then be accounted for and thou shalt never have done numbring thy errours but shall tell them all over again with a new torment that thou shouldst be so wilfully mistaken O that you would let your souls which are apt to number so many dayes in this world and are loath to make an end let them lanch into the depths of eternity and there spread their thoughts Seeing they have such a mind to be telling out so many years for us let them runne into that vast Ocean Bring forth all your numbers wherewith your minds are pregnant heap million upon million lay one hundred thousand of millions upon another and they are all but as an unite to eternity In this vast eternity you

He did not grow up by degrees as we do but all on a suddain me-thought he was a man He acted and preached when his hottest blood boiled in his veins as men do in their coole age with great seriousnesse gravity and a certain majestick humility which commanded reverence to his youth It is no wonder therefore that God hath gathered him so soon seeing he brought forth fruit so early and was ripe when others begin to bloom or but to put forth a tender bud He had runne half of his course and seemed to be in his Meridian when it was but day-break with us his Contemporaries and we did but begin to peepe above the Horizon with a timorous light And besides this is not to be forgotten that though he was of excellent good learning and had all this work to do yet he lived not alway among his Books which is to die among the living and to live among the dead a dying to all and perhaps not a living to a mans self But he was exceeding free to all good good converse and let his Ftiends enjoy so much of him that sometimes he could scarce enjoy himself but only in them Yea I doubt that he was better to them then to himself and disregarded his own health to satisfie their desires The Arabick Proverb is Si amicus tuus sit mel ne comedas totum If thy Friend be Honey do not eat him all up I wish that it had been known more familiarly in England for I fear the sweetnesse of his society did tempt his friends to devoure him among them After he had been in Cambridge between a eleven and twelve years and had preached much both there and in the Countrey the Providence of God so ordered it that coming to London about threee year and a half ago upon another occasion he was desired to preach in this place and instantly was chosen to be Pastor of this Congregation I remember that he was not received with lesse joy then now he is carried forth with sorrow Nor was he lesse esteemed as far as I can hear in other places of the City then in this Parish who I know had a very great affection to him His Brethren in the Minstry did highly value as I have heard from some of them his excellent endowments and looked upon him as one like to be very instrumental in the work of the Lord. And so I hope he hath been for you have fully known his Doctrine his manner of life his purpose Faith and Charity as the Apostle saith concerning himself to Timothy 2 Epist 3.10 I will but remember you a little of the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solen in Laert. viz. his Doctrine and speech for by that you may judge of the rest it being according to the ancient saying The Character of a man and the Image of his life His Sermons were stings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato rather then words They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 winged words in a diviner sense for they were the Arrows of the Almighty shot with a strong arm into mens hearts His Discourses were so rational and demonstrative that they were able to convert an Atheist to the Faith So clear and full of light that they might turn the most ignorant soul unto wisedome So awakening and lively they were that it will be a wonder if he have left one soul asleep among you So perswasive and moving that they might charm the cup out of the hand of the Drunkard and intice a sinner out of the most delicate embraces So cordial likewise and reviving that if any persons droop who heard him they never drank them down but only lickt the glasse So considerate and digested that as he beat down confidence in mans proper strength so he rouzed them from their lazinesse and an idle indifferency about their souls So discreet and fervent that as he affrighted cold formality so he tempered zeal that it might not be frighted out of its wits And as the Apostle hath married Truth to Charity so he endeavoured to keep this bond inviolable For his degree of Batch in Divinity that they might never be divorced either in his heart or word But the Text upon which he preached the last Commencement before the University was his constant practice Eph. 4.15 Speaking the truth in love He was a Preacher indeed that sought to find out acceptable words and written upright even words of truth as the great Preacher speaks Eccles 12.10 And whereas there are too many Sermons that are full of words without matter and not a few that have excellent matter without words to set it of and convey it into mens minds God had given him an excellent faculty to dive into the bottom of the truth and then to adorn it with such good and rich expressions that it should loose nothing for want of one to commend it There was a sweet vein of Eloquence that ran through his reason His Arguments were interlaced with handsome illustrations And after he had drawn the Picture of the truth he intended to represent he had the art to hang it in a convenient light so that it should look upon every body in the House Nazianzen compares a mans mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. Vices that cannot utter its mind to the motion of a man whose joynts are struck with a benumming disease And I may compare a mind which speaks without any understanding to the motion of a Puppet that frisks and skips most nimbly but hath no soul within But he of whom I speak was not frozen and benummed so that his mind could not flow forth neither had he a flood of words and a drop of sense but he rapt away his Auditors with a double torrent of Rhetorick and reason sweetly mixt together And truly if a Divine could stirre up all kind of affections and passions by his Sermons as well as a Comedian can do by a play yet unlesse there be a sound and substantial truth at the bottom they will be but like the scorching flames in straw which will quickly expire for want of something to foment and feed them It is possible that a man may by earnestnesse and violence exprimere affectus as Erasmus I think speaks express and squeeze out affections from his Auditors but he will never impresse them with any unlesse there be the strength of reason and weight of Argument to presse and perswade mens understanding into obedience I am sure his Sermons were of this sort that were apt to imprint something both upon mind and heart and I hope he hath left some such seal upon you that will never be blotted out But it pleased God that he had many ill fits since he came hither which were but spurres I believe unto him to make him runne the faster And especially the last September he was encountred with a most dangerous disease which assaulted him with such a violence that it made all