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	spirit_n	2,849	5	4.8243	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67826	A sermon preached before the Right Honourable the lord mayor and aldermen of the city of London at Guild-Hall Chapell, February the 17th, 1677/8 / by Edw. Young.	Young, Edward, 1641 or 2-1705.	1678 (1678)	Wing Y65; ESTC R39193	12,745	34

the Israelites desired a King they desired no more then the completion of God's own promise to them there was nothing sinfull in their desire but the excesse of it It was come to this Nay but we will have a King and then God sent them a King in his anger and many infamous calamities during the whole course of his reign Nor was Rachel's desire of Children any other then natural and just till it came to this impatience Give me Children or else I die and then God disappointed her with a Grant and punisht her with her very wish for she died in Child-bearing All things are lawfull for me says the Apostle but I will not come under the power of any and so in like manner the desire of all things is lawfull while it is temperate but an impetuous desire grows a Master in the Soul it brings it under its power and our freedom and our reason and our conscience too must upon occasion submit to its Tyranny Hence it comes to pass that the desire of Riches does very often absolutely prophane the soul and turn the Temple of God into meer Shop and Exchange When the man should be Religious his thoughts are never at home they are abroad in attendance upon the design in hand and Mammon is the commanding object of all his value and devotion God Almighty requires that the strongest breathings of our heart should like the smoak of the Accepted Sacrifice mount directly to Heaven but the Covetous man's desire does like the rejected smoak incline all downwards and spend it self upon the Earth He is restless in contrivance and hardy in pursuit confident in attempts and bold and importunate in addresses and what is worse he looks upon sordid complyance and base connivence and all the acts of dissimulation and fraud as onely provident methods of attaining his end His thoughts being thus in full employ and his imagination always busy he lets time rowl over his head without making any reflexions worthy his immortal part so that scarcely does the poor Emet tug for a heap of earth with more toil or less Religion then he Thus does man in the first place vitiate Riches by Desire and make them his sins before they are his But if they come into possession he vitiates them in the second place by Mistake of Right 'T is certain that the worldly man studies nothing so accurately as his Title to his Estate and yet when all is done he mistakes it for he counts himself a Proprietor where he is but a Steward For the good things of this life being by no means the Christians portion God never consigns them to us into Property but onely into Trust. They employ the Manager and approve the Faithfull but he that fails in his accounts will find that his Revenues are his Debts 'T is therefore the Wise man's care to make friends with the Mammon to sow as he hopes to reap to justifie his expences and to blesse the stock by thankfulnesse temperance and charity But he that assumes more right then God has given that is he that takes what he has to be absolutely his own the first Inference he makes is this that he may do with it what he pleases that he may either spend it upon his own luxury or hoard it up for that of his Heirs and thus he eludes all the obligations of charity and esteems the casting his bread upon the waters as great a folly in the figure as it is in the letter It was thus that Dives in the Parable had carved for himself who when he petitioned for a drop of water to allay his torments his mouth was stopped and his petition rejected with this sole answer Son remember that thou in thy life-time hadst thy good things Questionlesse many a man has had his good things in his life-time and yet his share after this life not a jot the lesse but this was Dives his case he took the good things of this life for his property and his portion and used them accordingly and therefore it was that now he must expect no more The third Affection whereby a man vitiates his Riches is undue Complacency which is an Acquiescence of mind in the Object of enjoyment or in the Scripture expression a setting our hearts upon it A moderate complacency or satisfaction in the good things of this world is requisite to make a man thankfull as a proportion of spirits is necessary to sense but an absolute complacency or rest in them is like a great excesse of Spirits a very stupor and losse of mind The best rule about Riches is to possesse them as though we possessed them not that is to respect them with such an equality of temper as neither to place our happinesse in their presence nor our misery in their losse But the worldly man possesses them so that he is possest by them they take in his heart and then fill it so compleatly that he is not sensible of any other hunger or desire How sweetly does he sing Soul take thy rest for I am rich and increased with goods and have need of nothing How securely does he sleep when his senses drop tired from variety of diversions and lie lockt up in the fumes of agreeable juices Do we think that the Kingdom of Heaven is like to suffer violence from such a man no it is rather to be feared that he would count Heaven it self a violence and an overture of change would shock and disgust him For what indeed should he do there whose conceptions are wholly levelled to the pleasures of sense of wines and meats and their wanton consequences and who is no more apprehensive of immaterial joys then the grossest brute is of Musick or Picture And here I limit the second station of the Broad way that is Doeg's second charge He trusted in the multitude of his Riches And now the sinner being advanc't thus far through the neglect of Piety and love of the World and finding his road gratefull and the return tedious and the visage of repentance so austere that if he put himself under her conduct he must lose all that he knows how to prize that is gayety and pleasure and perhaps riches too and these thoughts making deeper impressions then any thing future can upon a mind whose reasonings are now grown weak and consideration little what can he resolve but to go on But because to go on and at the same time to look back is distracting because reflexion upon guilt is a torment and a cowardly sinner is an insufferable penance he finds it necessary to take better courage that is in the words of my third part To strengthen himself in his wickedness and thereupon he betakes himself to the two strong holds of sin Debauchery and Atheism and thence he bids defiance to Heaven Like an ungratefull Subject who after he has long abused his Prince and his crimes are grown so great that they cannot be compounded