Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	heart_n	love_v	world_n	13,220	5	5.1546	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42198	One come from the dead, to awaken drunkards and whoremongers being a sober and severe testimony against the sins and the sinners, in an exact description of the nature and danger of these two soul-destroying evils : together with proper and sovereign remedies / by Richard Garbut ... ; with epistles to the reader, by Mr. R. Baxter, and Mr. William Jenkins.	Garbutt, Richard.; Baxter, Richard, 1615-1691.; Jenkyn, William, 1613-1685.	1675 (1675)	Wing G208; ESTC R9286	86,694	204

Nastiness as the Covetous wallows in the dust so the Voluptuous in a sink or slough 7. Sensual Lusts are Debasing The sp●…nding of our time in filling and emptying the Belly is as base an Employment as to fill and empty a Jakes He serves but a Dung-hill-god who Serves his Belly and makes a god of it It degrades a Man from Angelical to Swinish the Mortifying of sensual Lusts is our great Honour it much more Honours us not to Lust for than to have many Comforts The highest of Earthly Potentates is not so high in being absolute from Men as is a Christian in being absolute from Things He is Angelus in Carne as it were an Angel incarnate who in the midst of earthly com●…orts Living above those Dung-hill-Delights Lives on God 8. Sensual Lusts pursued discover that Sensual Comforts are our Portion 'T is poor pay when God gives it us in outward Pleasures That which is our Pleasure is our Portion Present pay in Pleasures for a season is miserable and penurious when we are not 〈◊〉 〈◊〉 with them but se●…k bett●…r 't is a sig●… God puts us not ●…f w●…th them God ne●…er giving a Princ●…ple of In●…lination to the b●…t Enjoyme●…s to disappoint but to s●…tisfie it 9. Consider Sensual Lusts hinder from drawing others to Heaven and Heavenly Enjoyments The 〈◊〉 will never make ano●…her Heavenly we on●…ly bring others to look after what we our selves regard Paul had never drawn so many to Christ Heaven had he not been above the World had he not been Dead to the World he had not been so Lively in the Pulpit and done so much good to Souls Had he been Lively in the World he would have been but a Dead Preacher and very insuccessful He will most benefit the World who lets it see he can Despise what it Admires 10. Sensual Lusts Discover an unchanged heart They are most Opposite to Godliness Grace puts us upon Lusting against the Flesh. Religion ties the heart to God If we love the World the love of the Father is not in us 1 John 2. 15. The Loving o●… God and Pleasures are inconsi●…tent Sensuality Opposeth the Common Nature 〈◊〉 Godliness and not one Grace alone but all Graces The Common Nature of Religion is to be Divine And Heavenly spiritual ●…njoyments are of ●… 〈◊〉 ki●…d from thos●… of sense and so the very k●…nds of 〈◊〉 and sensuality di●…fer ●…race is a Spiritu●…l ●…lessing ●…ut Sensuali●…y 〈◊〉 to the E●…rth and bows us down to i●… A Heart taken off ●…rom Sensual 〈◊〉 Discovers a Character of Renovati●… T●…e Old Man stoops Earth ward T●…e Spiritual Principle looks after a Spiri●…al Portion We are Born again to a lively hope of a Heavenly Inh●…ritance 1 Pet. 3 4. None go to Heavenly delights with the love of sensual Conversion to God puts us upon a Conversation in Heaven 'T is a sign we have tasted the sweetness of Spiritual when Sensual Joys are insipid and untoothsome an Earthly Principle never taught any to deny Earthly pleasures Naturally we walk by sense and when we do not so 't is a sign of more than Nature As 't is given to a Saint to bear the pains so to sorbear the pleasures of the VVorld 'T is a distinguishing Mercy to be above Common delights It was a sign that El●…jah's Mantle had touch'd El●…sha when he was withdrawn from ●…is VVorldly Employments and ran a●…ter him 1 Kings 19. 19. 11. Sensual Lusts are commonly the inlets to Apostacy The Mortifying of these Countermines S●…tans Temptations The Flying Bird is hardly shot by the Fowlers nor is the Soul upon the wing of Heavenl●… Aff●…ction so much endangered by the Devils Offers This this is the Soul that most disappoints the Tempter he who counts nothing better than the Comforts of sense will easily be seduced by them ●…rom Holiness and Faith 'T is not the enjoyment but the Loving of sensual Com●…orts that takes us o●…f from God the s●…rongest Rope could never draw us if it were not ●…or the Knot whereby it is tied to us nor would the Devils strongest Temptations by sensual O●…ers withdraw us from God were it not for the Knot of our Lov●… to them A●…l these things will I give thee would then but seem a poor Offer A Weaned Chi●…d is not allured by the Breast the 〈◊〉 Banquet provokes not Appetite 〈◊〉 〈◊〉 ●…or do the sweetest 〈◊〉 〈◊〉 a S●…ul dead to the World from 〈◊〉 Our Hands easily p●…rt with t●…at 〈◊〉 our Hearts have parted with before 〈◊〉 no pain to have that pluckt ●…rom us 〈◊〉 cleaves not Morti●…ied Paul took pleasure in Necessi●…ies 2 Cor. 10. A Morti●…ied Saint can spend more for God in an hour than a Sensualist can in a year The Lark sings sweetest when farthest from the Earth the place of her Food and so doth a Soul in her Heavenly Enjoyments though stript of the Comsorts of sense The Morti●…ied to these Com●…orts ●…inds that welcome which is unavoidable Death 'T is the empty Traveller that alone can sing when he meets with a Thie●… A Soul tak●…n o●…f from Enjoym●…nts is on●…ly will●…ngly 〈◊〉 ●…rom them he that Lodg●… in an 〈◊〉 〈◊〉 〈◊〉 c●…n 〈◊〉 〈◊〉 as e●…rly in the 〈◊〉 〈◊〉 〈◊〉 pleas●… w●…ch is not 〈◊〉 t●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we Lodge in the 〈◊〉 〈◊〉 our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satis●…ying o●… 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 Privil●…dges of 〈◊〉 Th●…y that are C●…rists have 〈◊〉 〈◊〉 〈◊〉 wi●… the Lusts thereof by a 〈◊〉 〈◊〉 t●…at Cross that s●…ved 〈◊〉 the pro●…cution o●… Lusts confutes the true 〈◊〉 of Li●… by the Cross. 'T is vain to t●…lk of Chri●…s D●…th for thee if it have not been 〈◊〉 in thee if the Cross merits thy P●…ace it will be thy Mo●…ive to Pu●…ty Secondly As to ●…y Carri●…ge toward sensual Lu●…s 1. In t●…e Motions of Lusts study thy Profession A 〈◊〉 〈◊〉 〈◊〉 be a Sen●… 〈◊〉 〈◊〉 no●…n 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bet●…r th●…ngs th●… the Obj●…cts of 〈◊〉 an●…●…st look over 〈◊〉 〈◊〉 look 〈◊〉 Thou O M●…n of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●… Tim. 6. 11. T●…y 〈◊〉 is 〈◊〉 〈◊〉 C●…lling Phil. 3. 14. A Conv●…sation in ●…eaven agrees not with s●…nsuality 2. Rest not in Ext●…rnal 〈◊〉 to Act the Motions of L●…st but advance to an intern●…l real 〈◊〉 Outward forbear●…nces are good but not good enough the B●…rd that ge●…s loose 〈◊〉 a stone to whic●… it was t●…ed by a 〈◊〉 ●…ying with the string about its leg is hamper'd in the next bough and so will a Man be overcome by Lusts who ●…orsakes the present Pleasure but Crucifies not the inward af●…ection Pl●…ce not Religion in parting with the Object but in Rectifying the Faculty If a Mole spoil a curious Garden by casting up Hills in it the Gardiner thinks it not enough to le●…el the Mole-hills with the Ground by patting them down with hi●… Sp●…de unless he kills the Mole in the Earth External abstentions avail not without inward Renovation 3. Stifle sensual Lusts

Creature that hath ●… rising Antipathy or spirit of hatred against her than he if you can suppose any s●…ch that hath no natural Antipathy or rising hatred against that Creature In Morals nothing helps Judgement more than Affection Love and Sympathy will make a man see far into the Beauty and Amiableness of a thing truely amiable and Hatred and Antipathy will likewise make a man see far into the contrary Hatefulness and Loathsomness of a thing truely hatefull Nothing so amiable as Vertue and there is nothing can see so f●…r into this Amiableness of Vertue as the true Love of Vertue and nothing so hatefull as Vice and nothing there is that can see so far into this hatefulness of Vice as the true Hatre●… of Vice Use 1. Is there such a broad difference often times between the Judgement of the Saint and the Judgement of the World in the matter of Good and Evil Vertue and Vice then First for Caution beware how the Course and Practice of the world prescribe too much upon us in the matter of what is to be done or left undone The Course and Practice of the World even going in Crowds and Droves together is but an ill Ground to bear our selves upon nay rather Argumentum pessimum Turba it is an Argument the thing is worse when all are for it The best things do not please the most People there is not su●…h an Happiness allotted to Humane matters Therefore beware how the Course and Practice of the World prescribe too much upon us For why the world practiseth as it judgeth and the world judgeth according to the Power and Principle of Judging that is in it but what other Power or Principle in it hath the world to judge by but that which is called the Spirit of the world Now the Spirit of the World is but an unfit thing to judge of the things of God by what can blind men judge of Colours but the world for many things of God is stark blind and for other thi●…gs very s●…nded at least and but a meer porer Now who would be any whit embo●…dened to goe such a way because he sees a Multitude of Blind men or extream weak sighted to go stalking on confidently that way To find out any thing it matters not how many Blind men there are so to find out the Truth or right way in any thing it matters not how many blind Porers there be about it Use 2. Is there such a broad Difference c. then for Direction this may let us see who it is safest to resort to for Ghostly Counsel and Advice in matter of true Doubt and case of Conscience not unto those that may seem yet to be men of the World men unregenerate and unsanctified though they be great Clerks but rather unto the Saints and those that may seem to have the Spirit of the Holy One within them and to be taught with that Teaching which is called the Unction of the Holy One Ye have received an Unction from the Holy One c. The Judgment of one of these in matter of true scruple and doubt of Conscience what is to be done or not done especially if it be an experienced Saint that through longer Use hath his Senses exercised to disc●…rn between Good and Evil. The Judgement of such an one in matter of true Doubt and Scruple of Conscience is worth the Judgement of a whole Colledge of Divines bare Speculative Divines that know deep Mysteries in the Theory but are strangers from the Life and Power of Godliness and want the Unction of the Holy One. A man of no good Conscience himself can hardly ever give good Counsel for a good Conscience especially in more scrupulous and nice matters Indeed in more general and gross matters they may hit it but how souly they may erre in more scrupulous and nice matters the Fifth of Matthew shews where the Scribes and Pharisees learned enough no doubt but such as knew little of that Unction and Teaching of the Holy One for General matters they hit it but for more Ni●…e matters see Verses ●…1 27 31 33 38 43. Use 3. Is there su●…h a broad Difference c. Then this may let us see a Reason why they think so strange and wonder so at one anoth●…rs Courses The Worldling thinks it strange that the Saint in many things does as he does that he is so s●…rait-laced and can give hims●…lf no more Liberty in many things than he do●…s For Example They count it str●…nge sayes the Apostle that ye run not with th●…m to ●…he same ●…xcess of riot And the Saint on the contrary thinks it as strange that the Worldling does in many things as he does that he is so loose laced and gives himself that scope and liberty in many things as he does that he can run 〈◊〉 run into that Excess of Riot in 〈◊〉 Lusts Excess of Wine Revellings ●…anquettings c. Thus the Saint and the Worldling think ●…trange at one another●… Courses and no marvel for they are of two di●…ferent Judg●…ments th●…y walk by two dissrent 〈◊〉 they mind two disserent Ends they heed two 〈◊〉 kind of Dangers Is it any wonder if one walking on in a green smoo●…h Path not knowing of any danger in it wonder at another that he shall see turn out of tha●… green smooth easie path and see goe scrambling with much toil and pains in another rugged un●…ven uneasie way or is it any wonder if this other that goes scrambling in the rugged uneven une●…sie way because he knowes the danger th●…t i●… in the other way wonder at him whom he sees stalk so considently on in the smoot●… and green way wherein he knowes he wi●…l at last meet with such danger They have ●…wo different informed Judgements and therefore think strange one at anothers Courses 2 Doct. In that instead of saying Count not thine Handm●…id a Drunk●…rd 〈◊〉 barely sayes not so but points and paints and paraphraseth the Drunkard out with this Description sc. To be a very Child of Belial Count not thin●… hand-maid a 〈◊〉 of B●…lial Our Observation hence is ●…his That a Drunk●…d he or she is a 〈◊〉 S●…n or Daught●…r ●…f B●…lial i. e. of ●…he D●…vil Before we come to shew this we will First of all explain the Phrase Secondly Enquire who he is whom we may conceive to be a Drunkard for if to be a Drunkard be enough to denominate and make one a very Child of the Devil pi●…y it were to wrong any wi●…h that Nam●… who deserve it not and m●…re pity not to l●…t that man know his Name who deserves it and who if he kn●…w happily would be somewhat afraid to contin●…e 〈◊〉 〈◊〉 ●…hat state which denominates an●… mak●…s 〈◊〉 a ve●…y I hil of the Devil ●…or the first what it is to be a Son or D●…ughter or Child of Beli●…l i. ●… of the Devil you may know by considering the contrary s●… what