Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	evil_a	speak_v	treasure_n	3,744	5	10.2424	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04608	Certaine sermons preached of late at Ciceter, in the countie of Glocester vpon a portion of the first chapter of the Epistle of Iames: wherein the two seueral states, of the riche and poore man are compared and examined, the differences in quality, and duety betwixt them shewed, both directed to such Christian parts and offices, as the sufficiencie of the one may, and ought to performe, and the wants of the other do necessarily require. Penned at the earnest requests of diuers well affected inhabitantes of the place: and now published as wel for the vse of others, as for the further profit of that particular congregation. By Philip Iones, preacher of the word of God in the same towne. Allowed by authoritie.	Jones, Philip, fl. 1589.	1588 (1588)	STC 14728; ESTC S119440	57,767	138

may serue now as a peculier rule for such a one as shal be founde culpable in the same fault and offend in the same error with him But suppose not yet my collection is probable that the two seuerall conditions of pouertie and riches being there sette one against another in that young man the first in regarde of the profite of the man is preferred before the latter for otherwise to what ende serueth that same consequent iudgment of Christ vpon the sight of that young mans behauiour pronounced to his disciples and that with an asseueration Verely I say vnto you that a rich man shall hardly enter into the kingdome of heauen and the Euangelist Marke reporteth the speech to haue beene deliuered in maner of admiration Marke 10.23 how hardly doe they that haue riches enter into the kingdome of God meaning that the very possessing of riches is such a pulbacke or rather plague vnto a man as that it keepeth him from such good actions and Christian courses which otherwise not being in that sorte burdened hee might cheerefully performe and prosecute with delight for the discharge of those seuerall duties whereunto he is bound by the word and lawe of God And yet this is not al that is there vttered by Christ to the purpose but hee proceedeth further and affirmeth the matter not onely hard but impossible also that a riche man shoulde bee saued insomuch that the passage for a Camel through the eye of a nedle is easier and more possible then the entrance of a riche man into the kingdome of God A harde speech I confesse and yet the speech of him whose truth knowledge may not be called in question being himself the very truth but ye may say to me as the disciples said then vnto Christ being exceedingly amazed at the wordes who can then bee saued I answere such as are not in mind proportionable nor in qualitie like to that poore man from whom the occasion of this speech grew and was taken for I acknowledge that riches it selfe considered simplie are the good creatures of God and in their nature they are not euill but commodious and profitable diuers wayes but in that place Christ indeede speaketh of such rich men as in their wealth are idolaters Col. 3.5.6 for which things sake the wrath of God commeth vpon the childrē of disobedience such as incline their hearts not to the testimonies of God but to coueteousnesse Psal 119.36 making their gold their very God not by professiō but by a kind of cursed confidence planted therin And the truth of this approueth by the former place of Marke where it is euident that Christ speaketh of such as put their trust in their riches Marke 10.24 the very same wordes being there expresly vsed So that not riches but coueteousnesse is heere condemned as the thing that produceth an impossibilitie for an entrance to saluation and as it were a barre and obstruction that keepeth fast the doore opening a passage to the kingdome of God Notwithstanding ye see how that Christ in that place of Mathew although hee taxeth onely that grosse sinne which dependeth vpon riches yet he pronounceth the difficultie or impossibilitie against the riche man without any speciall limitation because indeed we are so peruerse in hearte and in nature so corrupt as the without an extraordinary grace and gouernment it is impossible that we should not presume of our wealth and waxe proud thereof and forget God and so runne into those mischeifs in the whirlepoole wherof the cōmon sort of rich men are miserably plunged For we see what the vniuersall case almost of all our riche men is hauing their thoughts estrainged from God and all loue of godlinesse banished frō their hearts being set out in colours in the person of that rich man the parable of whom is knowen of al his kinsmen but his sin is auoyded of few of thē who vpō the large increase of his fruits Luke 2.16 and the plenteouse blessing of his groundes did not dispose himself to returne the duty of thākfulnes to god for the same but applied his heart to the delight and pleasure therereof being occupied with care for the amplifying of his barnes the gathering of his goods and the procuring of the ease of his soule to eate and drinke and take pastime not considering in whose hands and power that soule of his rested who for the abuse of his plenteousnes prophane securitie pluckt the same from him when he thought himself far from any such plague or perill This is the exacte image and mirror of the most rich men of our time who being depriued of all spirituall and Christian sense and wholy possessed with a spirit of carnall greedinesse seeke onely the things of the world coueting to be rich in themselues Verse 21. but not in God vsing all vnlawfull practises and vngodly pollicies to hale and pull corruptible pelfe into their hāds wherby they bewray themselues to be no better then greedie dogs as the prophet speakes Esay 56.11 which thinke that they haue neuer enough And from this filthy fountayne springs the foule streames of their irreligious liues their proud cōceits their voluptuous desires their prophane epicurisme their brutish forgetfulnesse of God his honor his word their own duties euery way Let vs looke for exāple vpō the state perticulerly of our own coūtrey take a view of the ordinary course of life in those who amōgst vs sit in the highest roomes by reason of their welth beare the stroke in gouernment and other matters where shal we find more Atheisme barbarousnesse confusion loosenesse outrage sacrilege and what you will else then among them For their owne parte they thinke that they maye sinne by authoritie being as men not subiect to the checkes or controlements of any their lykings bee lawes and their wils reasons and as they them selues liue without lawe so doe their families without order their houses being not lodgings for Christians but harbours for Sauages not exercised with anie one point of good discipline or pietie but suffered to stande as monuments of misrule and spectacles of all kinde of lewdnesse their children fed but not taught their seruants and retinue as farre from the feare of God and the fruites thereof yea from humane ciuilitie as they are neere to the contempt of God the irreuerence of his worde and the dishonour of his name by their common swearings and blasphemies And I woulde to God that this were the fault onely of the Libertines of our age who carrie no note at all nor marke in the matter of zeale and sinceritie but this abuse ouersight which may iustly prouoke teares is crept within the doores and roofes of such as make greate shew of religion are reputed of the number of the best Professors and fauourers whose houses are not in such sort purged reformed from these cōmon corruptions as in soule I wish

the other sense namely that the rich man is not to be proud of his wealth not to boast therof nor to be blowē vp in any arrogāt cōceit of himself therupō but rather to ioyn humility with the same to be lowly in his own eies to bee so much the more lowly by now much the greater his substāce is as the constructiō may be is good so is the doctrine profitable for it teacheth the rich mā with what vertue amōgst the rest his state must be accōpanied adorned with what tēperature he is to mixe the sweetnes of his abūdance the eminēcy of his degree to be ful yet to be as if he were empty rich yet as if he were poore high in coūtenance and yet as if he were low in calling to be of the same minde whereof the holy Apostle was as he reportes of himself saying Philip. 4.12.13 I haue learned in whatsoeuer state I am therwith to be content I can be abased and I cā abound euery where in al things I am instructed both to be full and to be hungrie and to abound and to haue want I am able to do al thinges through the helpe of Christ which strengtheneth me as if hee had sayde in other wordes when I am on the one side pinched with pouerty loaden with contēpts oppressed with miseries or howsoeuer afflicted persecuted I am content I dispaire not I submit my selfe refer my case to the will pleasure of God and I doe with patience in mind constancy in behauiour endure vndergoe the burden of my crosses And on the other side also when I am out of the perill of all mishappes when my foote hath escaped the fowlers net and my soule the Persecutors sworde so that my life libertie is in no hazard or distresse I feele the want of no good thing then I am not high minded I waxe not proude I exalt not my selfe arrogantly presumptuously but with a sober minde in the feare of God I take and vse the benefit of his good blessings the euidēces of his loue returning vnto him the dueties of praise thanks for all things This is a singular dispositiō of spirit a mirror of mortificatiō wisdom or rather the chief skil arte of the childrē of God to cary thēselues so vprightly directly equally in al occurrēts as neither by the storms of afflictiōs to be brokē ouerthrowen nor yet by the sweete draught of prosperous euentes to bee made drunke neither to bee dismayed with the sharpnes of the Lords discipline and trials nor yet to surfet with the pleasure of his fauours but so to liue and stand in both cases as if they were one howsoeuer the worlde goeth or their condition altereth to bee the same maner of mē of the same mind behauiour gouernment quality stil Which good and constant example in Paul if it were of vs imitated and expressed I should thinke that the ouerflowing riche man woulde not so much forget himselfe in the time of his felicitie as he doth liuing in pompe and securitie without all feare of God and holy exercises and that the needy poore man also would not so often acquaint himselfe with vnlawfull actions practised for his violent releife whereby many times the peace of the countrey is hazarded and broken but rather content himselfe with his meane fortune and liue within compasse of lawe and honesty relying vpō the good prouidence of God which beeing continually working for sparrowes will not fayle him if hee faithfully trust in his mercie But ye se what the drift of my speech is by occasion of the present words that the riche man if he will reioyce and be proud of any thing it must be of humilitie and not of any vaine confidence in himselfe or his wealth to auoyde the vaine-glorious humor of the Pharasie whose welth bred pride in his hearte and the pride of his hearte ministred contempt to his lippes Luke 18.11 in despising and disdeyning his neighbour the Publican Which thing is many times a fruite consequence of abundance without speciall moderation and gouernement For the Apostle affirmeth that the bounteousnesse of God leading a man to repentance is not so taken of him but rather conuerted to an abuse of the Lordes patience and sufferance to the hardening of hearte and heaping vppe of a treasure of wrath for himselfe against the day of wrath Rom 2.4.5 and in the prophesie of Ieremie the Lorde himselfe makes complaint that whereas by the great measure of his blessings powred with both his hands vpon his people he had prouoked them to obedience they cōtrariwise followed the sway of their lusts Ierem. 5.7.8 and being fed full assembled themselues by companies in the harlots houses they rose vp in the morning like fed horses for euery man neyghed after his neighbours wife The experience of this woful matter we see in these daies plainlie as in a diamond wherein the good blessings of God which should stirre vs vppe to Christian thankefulnes are shamefully prophaned and turned quite as it were against the heare to an engendring and fostering of sinne and abhomination As wee are equall with Sodom Ierusalem in fulnes of bread so in iniquities Ezek. 16.49 pride abundance of idlenes neglect to strengthē the hand of the poore and needie Nay Sodom and Ierusalem and adde to thē a third Samaria these neuer cōmitted halfe of our sinnes but we haue exceeded the number of their transgressions haue iustified all their workes And did the Lord in his displeasure make thē carry their own shame and confounded them Ib. ver 54. will he passe by vs our houses not suffer the destroyer to come in hath he plauged his own citie wherein his name was called vpon and shall we goe free Rom. 11.21 hath he not spared the naturall branch and shall we that are graftes escape the axe and iudgment is it not good reason and equitie that if we commit their sins we should also feele their scourges for God is not parciall in his iustice neither can any fauour or regard peruert the course of his righteousnesse but as sure as he liueth we shal know the price of our sins feele the ful smart of his wrath as they haue done except we proclayme our fast and put on our sackcloth and sit in ashes crying mightelie to the Lord for mercie Ionah 3.5.8 10. and euery man turne from his euil wayes from the wickednes of his hāds then the Lord wil repent him of the euil that he hath purposed against vs not do it the which he hath said he would do he wil not do it otherwise the abuse of his blessings being cōtinued the multitude of our other sins incresed shal procure the suddē desolatiō which shal neuer be recouered the horrible destruction which shall cause our names to be