Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	abundance_n	speak_v	tongue_n	2,464	5	7.4469	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34900	The light of Gods countenance: or, The glory of God in the face of Ghrist [sic] Jesus infinitely out-shining all earthly vanities. Set out in a sermon preached at Lantilio Pertholy, in Monmouth-shire, June 5. 1653. By John Cragge, Master of Arts, and dispenser of the gospell there.	Cragge, John, M.A.	1654 (1654)	Wing C6787; ESTC R215238	20,478	30

be his Omega 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning and ending as the Serpent before the Fight drinks when she is wounded runs to the Spring againe runs to God the Fountaine of Living water and so concludes thus the Analysis The Text is a parcell of the third part and such a principall one as it gives denomination to all the rest a Petition For as Prayer is an act of the nobler part of Man the Soule so it is to be performed by the noblest and most spirituall faculties of the souls David here makes choice of the noblest and purest object Light and of all Light the noblest the light of Gods countenance And as the light of the Sunne is to the bodily eye best knowne by Darknesse the contrary by effects the beams and heat of it so is this spirituall light to the eye of the so ule Therefore David proves the incomparable worth of it 1. From an Argument drawn from an Antithesis or opposition with it and all other Creatures in the Text. 2. From the effects it works which are two 1. Spirituall comfort in the soule ver 7.2 Security and safety of both body and soule ver 8. The Antithesis in the words of the Text stands thus As if he had said Let some swell with Pride some boyle with Revenge some burne with Lust some gaspe for Honour some gape for Riches all sweat and toyle and cling for Something and some for All things while the world is dealing her Legacies yet none nor all these can give my Soule content there is unum necessariam One onely necessary thing which neither Prince nor People Men nor Angels have in their keeping Height nor Depth Principalities nor Powers Life nor Death can take away which makes my Prayers break thorow the Clouds towards Heaven importunes God to bow down the Heavens and come downe into my heart Lord life up the light of thy countenance upon us The division of the Text we have pre-occupated in the context which you see is an Antithesis or opposition betwixt the Worldlings wish and the Saints wish the Worldlings wish in these words There be many that will say who will shew us any good The Saints wish in these Lord lift up the light of thy countenance upon us This will be made more clears from the parts 1. Consider the opposition betwixt the Subjects or parties who the children of the World and the children of Light 2. The quantity the multitude of the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many that say the paucity and scantling of the other but David and some few that tread in his foot-stepts that we can scarce trace them out 3. The Object or divers wishes The Worldlings wish is like Himselfe Momentaris fading temporaris trash any good The Same 's wish like unto God grate favour the light of his countenance an inheritance laid up in heaven an everlasting good 4. The modality or manner The Worldling onely sayes the Saint prayes the Worldling as he would have any good so he cares not from what hand who will c. the Saint as he would have the chief good so onely from the hand of God Lord lift c. The Worldlings wish is propounded interogatively full of Passion distraction distrust despaire the Saints wish is preferred in an humble petition before the Throne of grace full of faith Hope confidence and spirituall consolation Lord life c. Now we should passe from the Div sion to Observations but that the words are to be unfolded for clearer understanding of the matter there be many Many is alwayes a note of Universality and sometimes taken so universally as it includes all excludes none Rom. 5.19 By the disobedience of One many are made sinners that is all men sometimes for a great number simply considered yet but a few compared with others By the obedience of some many shall be made righteous that is a great number saved yet but a few in comparison of Reprobates 3. It signifies the most and greatest part of men Mat. 7.13 Wide is the gate that leadeth to destruction and many there be that enter in In the first sense to say that all men wished thus were not charity in the second to say these Worldlings were but few in comparison of Saints were neither truth nor piety in the third to say they are many in comparison of Saints agrees with Scripture truth experience and the true meaning of this place That say Saying sometimes imports an act of the Understanding when one thinks so of the Will when one desices so of the Affection when one inordinately desires properly of the tongue when they expresse that in words which they think and desire with the heart All this suits with this place with all worldlings their Thoughts are wholly taken up their Wills wholly bent their Affections set a whoring after the things of this world and sometimes out of abundance of the heart the tongue will not stick to speak as much and if many say so more think so And though men carry not their hearts on their tongues ends it is hard to think so alwayes and never to speak so No children but they that want their due conception or still-borne but they cry at the birth no vile thoughts but those that are choaked in the heart by grace but will sometimes be uttered by the tongue Who This note of interrogation sometimes hath the force of negation and denyes more strongly than a plaine negation would do as psal 76.7 Who may stand in thy sight when once thou art angry That 's none And true it is that such is the wavering distrust and boundlesse wishes of Worldlings that they are often times wracked with despaire of ever receiving good and if they enjoy it it 's but in handling a feather in fight a shadow in weight a smoak in opening an Image of plaister-work nay plaine nothing But this is not the meaning Quis Who sayes Piscator is as much as O si quis O that any would optatively and in conclusion this jumps with the former for oftentimes where there are the greatest Wishes there are the greatest Wants nay greatest despaire And here we may observe an implyed diminution 1. O si quis O that any would as if it were but wish and have then a Si quis or Proclamation if any will then as if he were at a losse interrogatively Quis Who will What Prince what People what Man what Angel what Saint what Reprobates nay before they stick out what Devill rather than their hands be empty with Ahaziah will goe to Beelzebub the God of Ecron for Health with Saul to the Witch for Counsell with those of Lapland so they arrive at their Wished-for port buy wind of the Devill if their soules will purchase it Shew that is performe it hath relation to the word say going before and must answer to it as if he should say present to our understandings consent to our Wills satisfie our

Concupiscences performe that indeed which we affect with the Heart and desire with the Tongue Any This word any is not found in the Originall yet it is implyed here and written in every Worldlings heart which as it makes the proposition indefinit so it argues their lusts are infinit Good The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too here in the Originall is sometimes put for that which is Pleasant sometimes for that which is Profitable as for that which is Good as they either please or profit of Concupiscence Beauty Bravery disports of Ambition Honour Pomp Glory of covetousnesse Riches Lands Revenewes all or some of these have a fanne that winnowes nothing out All is fish that comes to net Thus much for the opening of the words in the former part of the Text before we proceed let us build up this we have cut downe the point of Doctrine wee 'l raise from this foundation is this That Many even the greatest part of the world are wholy disorderly distractedly exceedingly bewitched and taken up with the things of this world or if you please thus That there is an over-ruling Concupiscence in the soules of most men for Faculties universall for Degrees extensive for Measure endlesse dragging them after the things of this world as their main and architectonicall end That we have builded no more upon this Foundation than the words will beare first that the Text shall prove then afterwards we will prove the Text. First That the greatest part of men are possest with this epidemicall disease that here they are said to be many compared with Mat. 7.13 Many there be that enter in at the broad gate And Mat. 20.16 Many are called but few chosen makes it plaine where many is opposed to few But how many does David mean To say nothing that he was now in persecution in banishment where none durst be seen in his defence none durst speak in his behalfe it is to be feared he had as few favourers of his Doctrine as of his Fortune and those that are not with him are against him Secondly That it is a leprosie of the soule that hath universally spread through all the faculties appeares in that they say so for as books that are printed cum privilegio pre-supposes that they have beene examined reviewed approved by the Scrutators so when men expresse themselves outwardly it 's presumed they consent inwardly True it is that hypocrites may disguise speake better and think worse but on the other side we may be sure that in this conclusio sequitur deteriorem partem if men speak ill they think as ill or worse Thirdly That their soules are winded up to a high pitch of Concupiscence exteramely bewitched with these Vanities appears by this distracted Interrogation Quis Who will For as sparkling Iron pulled out of the Smiths Forge shews the Fornace is hot so these wishes the passionate Rhetorique of a distracted soule one while breathing out Hope another while Despaire like the transes of a phrensie or the fits of a Fever shews that the forge of the Affections does extreamly boyle Fourthly that their lusts are boundless and endlesse is shewn in this That they hunger after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any good for as those greedy stomacks that revennously devoure any meat have the dog-like appetite and can never be satisfied so those that goe a whoring after all things cannot be satisfied with any thing but as cold drink given in a hot feaver increase the scorching Fiftly That they make them their architectionical end and the only mark they aime at may be proved 1. from an opposition implyed in the Text for if they long after any good they cannot attaine the chief good Christ tells us we cannot love God and Mammon 2. From the weaknesse of the faculties of our soule as those that would know the bignesse of a Starre or the proportion and colour of any thing a farre off suffers not their eyes to gaze abroad but looks thorow their perspective glasses so those that would look up at God a brightnesse of glory that no mortall eye can see must not fix their spirituall eyes upon the things of this world as Honour Profit Pleasure for if they doe they will never pierce the clouds Thus you see the Text affords the point without strainig without wresting now wee will prove it 1 In particular then in generall by Testimonie by Scripture First to prove the subject of the Question which every Science takes for granted that there are worldlings or worldly-minded men were as needlesse as for a man in the world while he beheld the Heavens that encompassed him the Starres that gave him light to go about to prove there were a world or for a man that was tossed in the midst of the Sea and could see no Land to prove there were a Sea 2. That there are many worldlings arises from the former as one link of a chain joyned to another if a Leprosie hath infected a part it will spread over the whole when a Gangreen hath seized upon one limb the rest can scarce escape putrefaction if there be carnall and worldly-minded men there will be many and whilst the seeds of this corruption lies within all apt to be kindled by any spark disposed by nature and kindled by imitation one Beacon gives warning to the rest All Scriptures all ages men of all conditions have given incontroulable evidence to this truth Scriptures Prophets Apostles Evangelists have foretold reproved dehorted from this multitude All ages before the Floud many thousands first spiritually drowned in Adultery Fornication Uuncleanness Lasciviousness after bodily in the waters onely eight that forsook the world and escaped the floud Since the floud till Christ who stood in opposition with the world he found but twelve that would forsake it and one of them a Devill Since Christ in these last dayes as last so worst and most perilous most men lovers of Pleasure more than lovers of God 2 Tim. 3.1 Men of all conditions Jews Gentiles Turks Pagans Christians Young Old Rich Poor so many that while we cite all to bring in evidence we shall scarce finde any to be judge or witness that is not a party not partiall Thus you see the multitude 3. That all the powers of the soule are possessed with it and that in a high degree it 's as easie to prove we will instance only in the voluptuous man for the point is so large and the time so short that we must examine one for all the rest To begin with his understanding for there all vanities enters aboard and loses anchor it 's wholly occupied as Phalaris was in new torments in inventing new pleasures to delight the Eye Arbors Orchards stately Buildings to delight the Palate new Junkets Meats Drinks Wines new Recreations in their Sports Playes Revellings Now the understanding once kindled though like a match it be but slow in burning when it presents but the least spark to the will it 's up