Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	double_v	immoderate_a	surfeit_v	28	3	15.8779	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93062	The sinfulnesse of evil thoughts: or, a discourse, wherein, the chambers of imagery are unlocked: the cabinet of the heart opened. The secrets of the inner-man disclosed. In the particular discovery of the numerous evil thoughts, to be found in the most of men, with their various, and severall kinds, sinful causes, sad effects, and proper remedies or cures. Together with directions how to observe and keep the heart; the highest, hardest, nad most necessary work of him that would be a real Christian. / By Jo. Sheffeild Pastor of Swithins London.	Sheffeild, John, d. 1680.	1650 (1650)	Wing S3064A; Thomason E1863_1	165,696	337

care is 1 Cor. 7. 32. This C●refullnesse is evil 1. When Inordinate 2. When Immoderate 1. When Inordinate when we care for the body more then the soul when more for what we shall eat drink and how we shall live then how we shall be saved When we are more carefull of our own things then of the things of the Lord When we take more care to double our state and stock then to double our Talent These are Inordinate Cares 2. When Immoderate Luke 21. 34. Take heed your hearts be not overcharged with surfeiting and drunkennesse and cares of this life Our Saviour ranks immoderate care with immoderate eating and drinking Eating is good and drinking good and necessary when with moderation so of care we may say Modicum non nocet But immoderate eating is surfeiting and immoderate drinking is drunkennesse and immoderate care is as bad as either And Immoderate they are 1. When Solicitudo est aegritudo animi cum cogitatione Tully the heart is oppressed and overloaden with them In that place last named Luke 21. 34. First Let not them come near your heart Secondly Let not your heart have more than you can well bear a little meat and drink lightens and refresheth the body so moderate care is good but when one hath loaded his stomack with meat and hath more drink than he can bear What is he fit for so is the man overloaden with cares 2. When they distract and divide the mind hinder our close and individed cleaving to the Lord 1 Cor. 7. 35. And when they get between God and us that his service is neglected The farm oxen marchandise and family businesses following marririage take up the man that he hath no leisure to attend matters of soul-concernment 3. When they are distrustful cares tending to damp Faith and to weaken duties but so much care as sets Faith and prayer awork are good cares Melanchthon said his cares taught him to pray Si non curarem non orarem No care no prayer A due measure of care to the soul is like water to the mill so much as drives it about doth well but when flouds of water come down so great that they cannot passe that the Mill stands with a back water it is ill so when care drives prayer about it is well when it makes prayer stand still it is ill 4. When they are extended beyond their bounds Care is but for the present as the Manna for the day if it be kept till the morrow it stinketh Care not for the future Let the morrow care for it self Mat. 6. 34. The evil of them appeareth 1. In their Causes 2. Properties 3. Effects 1. The chief Causes and Roots whence they spring are 1. Diffidence and distrust or ignorance of the Care and Providence of God whence such say Care I must for I have none to care for me They consider not Gods care of them therefore cry out as they Mar. 4. 38. Carest thou not we perish So Luke 10. 41. Carest thou not that I am left alone to look after all Where our care ends Gods begins and when we think his ends there must ours needs begin 2. They spring from an Over-high and false opinion of some Excellency in outward things The ●ich mans riches are his Castle men are apt to think had they so much they might then sing a Requiem to their souls and then they were out of the fear of Evil Hab. 2. 9. 2. Their Properties are evill 1. Because senselesse absurd and irrationall We take Gods work out of his hand where it is much better 1 Pet. 5. 7. As if a Child of seven years age should say to his Father let me mannage the businesse of the Family Poor Child Thy shoulders are not for such burthens 2. They are needlesse your heavenly Father doth it for you Mat. 6. 3. Fruitlesse you cannot with all your care and skill add a cue or doit to your state or a cubit or inch to your stature Mat. 6. 27. 4. Endlesse Life hath an end and Riches have an end onely Cares have no end The rich man had as many cares when his riches increased most as when he had lesse The ten thousand pound man hath more cares then the ten pound man Eccl. 4. 8. There is one alone and there is not a second yea he hath neither child nor brother yet is there no end of all his labour nor is his eye satisfyed with riches neither saith he for whom do I labour and bereave my soul of good This is Vanity and a sore evil Unus Pellaeo juveni non sufficit Orbis All the World can stand in a mans heart and he desire never the lesse 5. They are easelesse and restlesse breaking the sleep Eccles 5. 12. They cause a continual head-ach or heart-ach or are like those wormes bred in children which gnaw and torture them make them lose their fresh colour look like earth smell like earth they start in their sleep and rest unquietly Old age is more troubled with these wormes than childhood with the former and more die of these than of them 6. But they are not faultlesse and sinlesse for consider the Effects 1. What a strange alteration they make in man 1. They turn man into a clod or stone as some springs and grounds turn wood into stone These cares turn man into stone so was Nabal 2. They turn man into a serpent who lives on the dust goeth on his belly and cleaveth to the ground these bring the serpents curse on the soul 3. Turns a Christian into an heathen Mat. 6. 32. after these things the heathens seek and if you take not heed will turn thy family into an heathen family where is no care of the worship and service of God 4. At best turn a Christian into a Meteor Luke 12. 29. Who hangs between heaven and earth and is never like to get higher He hath somewhat of heaven in his Conscience more of earth in his Affection therefore at last fals down to earth in his Conversation Earth being the predominate part 2. These destroy the life of Faith and love whereby we should cleave to God without distraction 1 Cor. 7. 35. 3. These keep from duties Luke 14. The farm and merchandize keep from the Lords supper The great husband hath devoured the good Christian 4. These distract in duty Martha could not stay by it when our Saviour was speaking Luke 10. 42. These hinder our attending on a duty and watching in it 5. These choak Grace and all good motions Mat. 13. as the thornes choak the seed The mines of gold and silver are noted to be in the barrenest earth where these cares are there is greatest barrennesse of grace The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint signifies an unearthly man therefore as some observe 6. These keep out and banish Soul-peace Phil. 4. 6 7. Be carefull for nothing c. And the peace of God which passeth understanding shall guarde your

but his thoughts as busie and working as all the week besides as the Miller can set his mill a going and himself stand still and the horseman sets his horse a going when he sits all the while so is the mind grinding and travelling when the man sits still 6. Between provision for life and provision for death A surfeit of cares taken by overheating our selves in seeking the things of this life makes a sad and untimely death and is as bad as a surfeit of eating and drinking Lu. 21. 34. therefore joyned by our Saviour Take heed least at any time your hearts be surcharged with surfeiting or drunkennesse and cares of this world least that day overtake you as a snare 7. Between getting and giving The Godly houswife Pro. 31. hath two handes one to get another to give she stretcheth out her hand to the poor and reckons what is well laid out is better then ill laid up 14. These alway divide between the soul and grace for if they divide between the body and health rest and sleep the mind and content between labour and delight between the man and his duty industry and piety di●igence and dependance c. then sure between the soul and grace Ever those grounds are barren where are the mines of gold silver and other mettalls those hearts to be sure are most barren of grace where is most of worldly mindednesse It is hard for a rich man to enter the Kingdome of God it is impossible for such as trust in riches as our Saviour expounds himself Grace and poverty usually go together grace and riches rarely grace and carefullnesse never God and mammon cannot be served The one is despised where the other is cleaved to whether of the two soever it is The God the world is as great an enemy to grace and groweth in it as the God of the world Pius Quintus said when he was first a Priest Cum essem religiosus sperabam de salute Cardinalis factus extim●i Pontisex creatus pene d●spe●o he had good hopes of salvation when a Cardinall he much feared but when he came to be Pope he then despaired 15. If they divide the soul and grace then they must needs divide between the soul and communion with God how can these rejoyce in God How can the hypocrite hope when God taketh away his soul though he hath gained can he delight himself in the Almighty He never could in all his life He cannot joy in God who is joyned Job 27. 8 9. to mammon 16. Then of necessity they must divide between the soul and salvation Their end is destruction who mind earthly things Phil. 3. 19. as Shimei lost his life by seeking his servants while he went beyond the bounds of his confinement 17. Lastly which is his greatest affliction but the righteous and most just judgment of God these cares are a meanes not onely to divide between us and joy and us and God but between us and enjoying between endeavours and successe God would give more and sooner if we were lesse eager If the child aske mannerly and fairly the father gives if eagerly then you shall stay a while we tell him The Lord giveth rest to his beloved when Psal 127. 2. others rise up early and sit up late and eat the bread of sorrowes Care will saith God Care shall self do self have self serve self save The race is not to the swift Is it Eccle. 9. 11. Hab. 2. 13. Hos 8. 7. Malach. 1. 4. Hagge 1. 7. 8. 9. Pro. 11. 24. not of the Lord of hosts that men labour as in the fire yet weary themselves for very vanity They sow the wind and reap the blasting east wind They build God pulls down They sow much reap little gather much and it is put into a bag of holes Covetousnesse brings home nothing but poverty alwayes spare and alwayes bare Besides that God bloweth upon his soul it prospers not he blasteth his labours that he comes not on God pulls down such as he did Nebuchadnezzar till he come to know that the heavens do rule In returning and rest shall ye be safe saith the Lord in quietnesse confidence and dependence ye shall have rest no saith unbelief we will shift for our selves no we will flie upon horses from poverty therefore Es 30. 16. 17. shall ye flie and we will ride after the world upon the swift therefore they that pursue you shall be swift cares torments and wants shall pursue and overtake you How much happier is the beleever who hath the promises of this life as well at that to come therefore doth his soul dwell at ease 1 Tim. 4. 8. Psal 25. 13. casting his cares on his heavenly father and he sits still as Ruth and goes about her own businesse while Boaz is taking thought for Ruth 3. 18. her The righteous is recompensed upon earth he cleaves to the Lord without separation Pro. 11. 31. and attends upon him without distraction Oh how admirable are the effects and how sweet the fruit of faith that uniting grace Which not onely unites the soul to God the heart and love to Christ the desires and hopes to heaven but sweetly joynes and reconciles those which this carefullnesse separates It gives to every one his due children family friendes poor to the body rest to the eyes sleep to the mind content sweetly joynes labour and delight diligence and dependance industry and piety providence and providence soul carefullnesse with moderate worldly carefullnesse It joynes duties holy duties with endeavors the heart with duties It makes the Generall and particular calling go hand in hand together and makes provision for life give way to preparation makeing for death and by the blessing of God hath his successe and expectation joyned to his endeavors and undertakings Lastly to make an end for I am weary and weary at my heart of all these evill thoughts and would fain come to see an end of them Yea I may say as Rebekah weary of my self because of these daughters of Heth Gen. 27. 46. There is a company of vain thoughts which we are to beware of I hate vain thoughts said holy David And Psal 119. 119. the Lords command is to wash the heart so clean that a vain thought may not lodge in Jer. 4. 14. it The vain thought is a sad but common disease morbus naturae morbus gratiae the disease of nature and the disease of grace too The vain thought is a fit bait for Satan to nibble at as a whale or Shoale of Herrings make sport with an empty vessel so Satan to with a light futilous frivolous and empty mind Vain thoughts make the mind as the ship without Ballast ankers and Pilot to be tost upon the waves and driven without stay before the windes as children play with a feather or run after an empty hoop loosed from the vessel and drive it before them till they