Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	place_n	use_v	word_n	6,256	5	4.4270	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13005	The arraignement of covetousnesse in three sermons. By John Stoughton, Doctor in Divinitie, sometimes fellow of Immanuel Colledge in Cambridge, late of Aldermanbury, London.	Stoughton, John, d. 1639.	1640 (1640)	STC 23299; ESTC S101822	36,766	78

their peace with God that they may have sweet comfort from him in the middest of all bitternesse in the world I omitted one thing that I should have spoken in opposition to the two things that must be expected which the condition of the Gospell will produce and that may be presaged in the 54. Vers And he said unto all the people c. If men were but so wise to observe those prognostications of grace and the way of the times of the Gospell as they are to prognosticate the face of the heavens when they see the evening faire and red they presage faire weather and on the appearance of a cloud fowle weather if men were so wise in the face of Scripture they might fore-see when calmes and stormes are likely to fall when they are like to fall into opposition and affliction and so wisely might prepare and arme for the same Out of all give me leave to mention one thing needfull from the unseasonable and rude motion of the worldly-minded man interrupting our Saviours Sermon with an earthly question viz. It is no new thing nor strange that men should bring carnall hearts to spirituall duties You are not secure by being in the house of God by hearing Sermons but you may be full of carnall thoughts if you be not carefull to purge them out you may be thinking of your house moneyes or trade talking or bartering about worldly things and so turning the Church into an Exchange or you may be gazing after poorer things this bodies fashion or that bodies dresse but every one should be carefull of that To omit all other things I shall onely fasten upon one observation and propound that so as it may be comprehensive to take the very substance of the truth of the whole doctrine that our Saviour propounds and I shall expresse it thus Doctrine Covetousnesse is a vice that is hardly discerned it is a subtill one it is a vice largely spread it is a generall one it is deeply rooted and riveted in the soules of men and will hardly be beaten off with many reasons and arguments much working and chasing it is a vice that is highly to be abhorred of a very foule nature and consequence and therefore a vice that all that will be Christs disciples should be very curious to observe and cautious to avoid toward and fence themselves against You see every one of these contained and intimated in the very words of our Saviour although I might have made so many severall observations yet I chose rather to contract all into one And I hold it very expedient so to do that if a man can but remember the point he may carie away all the maine things that are said concerning it though he may forget other particulars yet he may have the maine in the observation But before I enter into the explication of the point I shall 1. Premise one caution there be three sorts of men which happily may be here that may take some offence at this doctrine taking things with a wrong hand and hearing them with a wrong eare which are delivered right 1. The prodigall man may laugh in his sleeve and be tickled thinks he I am shot-free this Sermon concernes not me I am not guilty of that sin the world knowes it and I proclaime it well enough and this may please him and so harden him while he stands jeering at another man that walks contrary to him 2. The frugall man he is cleane contrary he is a sober and a good husband and he thinks it his wisdome to be so as indeed it is in a vertuall way and with moderation but he is offended and thinkes this may touch him many wayes taking that to himselfe which is aimed against covetousnesse as though it were spoken to him 3. The liberall man he may take some offence which is in the right path and line of vertue he may receive some prejudice because he is not onely free from extremes but is conscious of the contrary vertue and so he may dance upon the rope of confidence and be secure in that one vertue as though he need no more whereas a man may have one vertue and be liable to many reproofes not being out of the gun-shot therefore he should not be confident of that one but rather extend himselfe to every one And I desire every one of these whom it may concerne that they may by this caution be advised to take heed of offence or scandall which may hinder them in their way 2. And so I come to the explication of the point wherein I shall propound 1. Something concerning the name covetousnesse 2. Concerning the nature and so shall indeavour to cleare the thing First by a discription of it what it is Secondly by a distribution of it according to the severall kinds and ranks of it Thirdly by a short designation of the properties of it not such as might make signes and characters of it but such onely as I expressed particularly in the point 1. This onely I shall note concerning the name covetousnesse for I cannot well go about to define any thing what it is except first the name be agreed upon for names and words play fast and loose and so the definition must varie according to the latitude of the words To omit all Metaphors and such which are farther off there is a threefold latitude of this word 1. It is taken in a large sense and so it comprehends all inordinate desire more than that which is properly called covetousnesse or which our Saviour aims at in this place covetousnesse or concupiscence after any thing it may reach to all things inordinatly desired As for example to mention but three creatures that there may be concupiscence after honour lust and riches Now we have nothing to do with it after this large sense 2. It is taken in a strict sense which I desire not to make use of though it is used by some Divines as indeed every one will have his owne apprehension and yet there is no great difference for my part so long as things are agreed on I shall never make contention about words for that were but to hinder all knowledge Know therefore some take the word more strictly than is necessary they would have covetousnesse to be an inordinate appetite onely in regard of keeping and saving riches and not to reach to getting of them 3. I take it here in a moderate indifferent sense and so it is all inordinate desire toward riches in that excessive way our affections and inclinations being set on them inordinately I take covetousnesse in that middle sense which comprehends both desiring inordinately and getting inordinately and saving inordinately either desiring getting or saving inordinately this is covetousnesse And this being premised concerning the word I shall in the second place indeavour to expresse the nature of it first in a briefe description which I promise not to be accurate in because it is not easie