Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	rejoice_v	use_v	weep_v	1,848	5	9.5776	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10024	Sins overthrow: or, A godly and learned treatise of mortification Wherein is excellently handled; first, the generall doctrine of mortification: and then particularly, how to mortifie fornication. Vncleannes. Evill concupiscence. Inordinate affection. and, covetousnes. All being the substance of severall sermons upon Colos. III. V. Mortifie therefore your members, &c. Delivered by that late faithfull preacher, and worthy instrument of Gods glory Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Majestie, master of Emanuel Colledge in Cambridge, and sometimes preacher of Lincolnes-Inne.	Preston, John, 1587-1628.; Preston, John, 1587-1628. Three godly and learned treatises. Selections. aut	1633 (1633)	STC 20275; ESTC S115103	166,961	286

bodie the more and the greater they are the more comfort they administer But yee may say that the creature can administer its owne comfort and of it selfe To this I answere that there is an aptnesse and fitnesse in the Creature to comfort us but yet it can yeeld no comfort without God wherefore keepe your affections in square have so much joy and delight in the Creature as the Creature requires and no more If your affections hold a right proportion with their objects they are aright therefore thus farre you may joy in the Creature and no further First you may joy in it with a remisse joy ye may also sorow with a remisse sorow ye may joy in it as if ye joyed not sorrow in it as if ye sorrowed not Secondly you may joy in them with a loose joy affection as they sit loose to you so you may sit loose to them 1. Cor. 7. 29. 30. 31. Brethren the time is short it remaineth therefore that those which have wiues bee as if they had none that those that weepe be as if they wept not that those that rejoyce as if they rejoyced not and those that buy as though they possessed not and those that use this World as not abusing it that is Let your affections be loose to these things Take any of these outward things you may cast your affection on them in a a loose manner goe no further then this the fashion of the World passeth away yee may be taken away from it and it from you therefore affect it no otherwise then a transitorie thing and with a loose and transeunt affection willing to depart from it whensoever it shall please God to take it from you Thirdly you may love them with a dependant affection they are things of a dependant nature they have no bottome of their owne to stand upon they onely depend on God and so you may love them as depending on him eying the fountaine and not the Cesterne from whence they flow take not light from the Aire but looke to the Sunne from whence it comes The third deceit is a false reasoning Wee findit otherwise by experience We see that a diligent hand maketh rich and bringeth comfort wee see that labour bringeth learning and for the labour which wee take to get it in recompence of it it makes us happie To this I answere that this clay me doth not alwaies hold God breakes it many times Riches come not alwayes by labour nor comfort by riches the labour profiteth nothing Psal. 12. 71. Except the Lord build the house they labour in vaine that build it Except the Lord keepe the Citie the watchman watcheth but in vaine It is in vaine to rise up early to goe to bedde late and to eate the bread of carefulnesse yee shall not reape the fruite ye expect unlesse God bee with your labour If Christ be absent the Disciples may labour all night and catch nothing but if he be present with them then their labour prospereth then they inclose a multitude of fishes So when wee labour and take paines and thinke to be strong in our owne strength without Gods helpe we go to worke with a wrong key which will not open but if Gods hand be in the businesse we doe it with great facility and ease which God hath appointed we should doe You may see this in Ioseph God purposed to make him a great man see with what facility he was made the governour of Aegypt next to Pharaoh without his owne seeking and beyond his expectation So it was with Mordecai so with Dauid God appointed to make them great and therefore they became great notwithstanding all oppositions On the contrary let man goe on in his owne strength and hee shall labour without any profit at all hence it is that many times wee see a concurrencie of all causes so that wee would thinke that the effect must needes follow and yet it followes not and if it doe follow yet we have no comfort in it First because God makes an insutablenesse and disproportion betwixt the man and the blessing as betweene Iudas and his Apostleship a man may have tables well furnished riches in aboundance a wife fit for him and yet have no comfort in them because God puts a secret disproportion betwixt him and them Secondly though there bee a concurrence of things yet God may hinder the effect sometimes for good and sometimes for evill as Elishas servant was readie in the nicke when the Shunamite came to begge her possessions and lands of the King 2. Kings 8. 5. 6. He was then telling the King how Elisha had restored her sonne to life So Abraham when he was to offer up his sonne Isaack in the instant God sent the ramme to be tyed in the bush So Saul when hee had purposed to kill Dauid God called him away to fight with the Philistins and as God hinders the effect for good so he doth for evill Thirdly God doth it sometimes by denying successe unto the causes The battaile is not alwayes to the strong When there are causes and the ' ffect followes not it is because God doth dispose of things at his pleasure and can turne them a contrary way health and comfort joy and delight follow not outward blessings except God put it into them The fourth deceit is this These things are certaine and present but other things are doub●full and uncertaine wee know not whether wee shall have them or no. To this I answere it is not so future spirituall and eternall things are not incertaine but th●se things which we enjoy here are those things wee here enjoy and wee also our selves are subject to changes and alterations Wee are as men on the Sea having stormes aswell as calmes Wealth and all outward blessings are but transitorie things but faith and spirituall things are certaine and endure for ever Wee have an Almighty and unchangeable God and immortall incorruptible inheritance which fadeth not away reserved for us in the highest Heavens In temporall things who knoweth what shall bee to morrow In them thou canst not boast of to morrow but as for spirituall things they are certaine they have no ambiguity in them But the maine answere that I give is that here we must use our faith Consider the grounds on which faith relies and then the conclusions and consequences that arise from them take heede to them and be not deceived If yee beleeve God to bee the rewarder of all those that trust in him as you say hee is why rest you not on him why are yee not contented with him for your portions why thinke you not him sufficient If the Creature be God then follow it but if God be God then follow him and bee satisfied with him Labour therefore for faith unfaigned and walke according to it If then it bee vaine and sinnefull to seeke helpe and comfort from any

divers sorts of affections so there are divers sorts of distempers as the affection of anger hath its distemper and this is more visible when anger is gone it is daily seen and therefore is of no great difficulty to bee discerned there are other kind of affections which doe continue in a man when his heart is habitually carried to an inordinate lust as to pride vaine-glory love of the world no such affection can be wel discerned whil'st that continues in a man take a man that hath a continued affection it is hard for him to discerne it because it doth with its continuance habitually corrupt the Judgement and blind the reason and yet you are to labour to discerne it And that you may two wayes First bring your affections to the rule and touchstone Secondly That you may better know their aberration from the rule consider whether the affection have any stop an affection is like a river if you let it run without any stop or resistance it runs quietly but if you hinder its course it runnes more violently so it is with your affections if you doe not observe to know the stops and lets of them you shall not observe the violence of them so well So then the first way for a man to come to know his affectiōs is to observe them in any extraordinary accident if any losse come to a man in his estate or if he be crost in his sports or hindred of his purpose let him consider how he doth beare it that is try how you carry yourselves towards it this wil be a good meanes to discover our affections when they come to these stops and lets they are best discerned by us Secondly in this case it is good wee make use of others eyes a man sees not that in himselfe which a stander by doth hee is free from the affection which another is bent unto and therefore another can better judge of it as a man that is sicke of a feaver hee cannot judge aright of tasts because hee hath lost the sense of tasting that which is sweet may seeme bitter unto him but he that is in health can judge of tasts as they are therefore it is good to make use of friends and if we have no friends it is wisedome in this case to make use of an enemy that is to observe what inordinatnesse hath beene in them and what hath happened unto them therby and so to judge of our owne And this is the first thing that I wil cōmend unto you to labor to see your affections and to be convinced of them when this is done in the next place we wil come to see the causes of inordinate affections and seeing we are applying medicines as we shall see the causes of inordinate affections so to each of them we shall adde their remedies The first cause of inordinate affection is mis-apprehension that is when wee doe not apprehend things aright our affections follow our apprehensions as we see in a sensible appetite if a thing bee beautifull we are apt to love it and like of it but if it bee deformed wee are apt to hate it for as things doe represent themselves to the will so we are apt to conceive of them the will turnes a mans actions this way or that way notwithstanding the understanding is the pilot that turnes the will so that our apprehension is the first cause of inordinat affections by this we overvalue things that are evill and undervalue things that are good Rectifie therefore the apprehension and heale the disease labour to have the Judgement informed and you shall see things as they are Affections as I said before are of two sorts one sensuall arising from fancy the other rationall arising from judgement all that we can say for the former affections is this men might doe much to weaken those affections in them if they would take paines by removing the objects that is by with-drawing the fewell and turning the attentions another way if we cannot subdue any sensuall affections in us let us be subdued unto it and be as any dead man In case that we are surprised by such vanities yet let us not hasten to action or execution All that in this case a man can doe is as a pilot whose shippe is in great danger to bee cast away by reason of a great tempest all that he can doe is to looke to the safety of the ship that waters come not into it at any place that it be not overthrowne so these evill affections that are in our rationall appetite are these evill inclinations of the will that are lent either to riches pleasure vaine-glory or the like objects of reason Now to rectifie your mis-apprehension of them first get strong reasons for to doe it reade the Scriptures furnish your selfe with spirituall arguments be acquainted with such places as ye may see therby the sinfulnesse of such affections it is great wisedome in a man first to finde out the thing he is inordinately affected to and never to rest till he find the things that are sinfull in him therefore the applying of reason will make us able to doe it and if we can doe so we shall be able to go through the things of this world rightly You are inordinately affected to wealth Apply reason and Scripture here as thus It is a wisemans part to use earthen vessels as silver and silver vessels as earthen the one will serve for use as well as the other so in the things of the world hee that is strong in reason and wise were they represented to him as they are he would use a great estate without setting his heart upon it more then if it were a mean one in the condition of this life he would would so carry himselfe as if he used them not this the Apostle have us to doe to use the world as though we used it not and then we should think the best things of the world to bee of no moment and that we have no cause to rejoyce in them Wee are to use the world with a weaned affection not be inordinately carried with love therupon in worldly things there is a usefulnesse to be looked at but to seeke to finde baites in them and to set our hearts upon them that will hurt us exceedingly if wee looke for excellency in worldly things and touch them too familiarly they wil burne scorch us but if we use them for our necessity and so use them as if we did not wee shall finde great benefit and comfort by them This is the difference betweene earthly and spirituall things you must have knowledge of these and this knowledge must be affective the more love you have the better it is but in earthly things the lesse love we have the better it is for in earthly things if our love exceed our knowledge they are subject to hurt us What is the reason a man takes to heart the