Selected quad for the lemma: heart_n
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A16535
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The balme of Gilead prepared for the sicke The whole is diuided into three partes: 1. The sicke mans sore. 2. The sicke mans salue. 3. The sicke mans song. Published by Mr. Zacharie Boyd, preacher of Gods Word, at Glasogw [sic].August.
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Boyd, Zacharie, 1585?-1653.
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1629
(1629)
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STC 3445A; ESTC S117235
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88,780
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280
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also he hath beene beaten with the drunkard and hath not felt it it is a sure token that he will yet to it againe Let all men learne heere in their afflictions to seeke out the cause of their trouble When the Philistims sawe them selues miserably plagued with a filthie and shamefull disease they tooke counsell how it might bee tryed wherefrom their affliction came They had the Arke of God a prisoner among them This was the summe of all the counsell Now therefore make a new cart and take two milk kine on which there hath come no yoke and tie the kine to the Cart and bring the calves home from them And take the Arke of the Lord and lay it vpon the cart and send it away that it may gee And see if it goeth vp by the way of his owne coast to Beth-Shemesh if that bee then he hath done vs this great evill but if not then wee shall know that it is not his hand that smote vs but a chance that happened vnto vs. There be many Christians in their afflictions worse then these Philistims though they see things more than two kine drawing a cart by his owne coast yet can not say that it is God that hath done it lesse can they tell that their sinnes haue beene the cause of it but such a thing fell foorth such a thing hath chanced to be it happened so vnto me such was my fortune This is Philistimes language worthy to be banished with buffets as Nehemiah buffeted the little children of the Israelites and pluckt off their haire when he heard them speaking the language of Ashdod It so happened Such was my chance It was my fortune is not Christian but Ashdodian language This is Gods question Wherefore is the living man sorrowfull This is also Gods answere Man suffereth for his sins They are worthy to be scourged and buffeted who while they are afflicted speake of fortun or chance Sathan in his words may teach many Christians to speake when he desired God to scourge Iob he said not God send him an hard weird an evill fortoun or God send him a sudden chance or ill must hee happen But Streach out thy hand touch all that hee hath And againe the second tyme Put furth thyne hand now and touch his bone and his flâ—sh The Magicians of Egypt called the plague the finger of God or Gods send What a shame then should this be for Christians to speake of fortune or chance or hap seeing the divell and his magicians can call afflictions the hand of God or the finger of God Let the lyars of Ephraim say they are not Ephramits but Shibboleth shal proue then to bee Ephramits Let the vngodly deny that they are wicked and giue thanks with the Pharisee that they are not lyke other men but by their very language incontinent yee shall know Some filthie words or bloody oathes for toun hap chance or such words will bewray them By their accent yee shall know that they are of Galile that is of this world Surely said one to Peter thou also art a Galilean and thy speach agreeth thereto The tongue betweene man and man is lyke an interpreter betweene two strangers The heart of every man is a stranger to every other man But out of the abundance of the heart the tongue speaketh bee it good bee it evill The words are the interpretation of the heart If Words beguile works dummy can not lie Againe in the doubling of the name of finne before affliction I obserue that God is loath to afflict till he bee provoked by transgressions by iniquities in the plural number that is againe and againe Till sinnes be multiplyed God scourgeth not the foole Gods wrath commeth not out vpon man till hee bee pressed with mens sinnes as a cart is pressed that is full of sheaues The doctrine then is this God is slowe and loath to come to stroakes till he be provoked againe and againe yea and againe also This is well set downe by the Prophet Amos who declaring Gods iudgments against divers peoples setteth downe first men sinning againe and againe once twise thrise yea foure tymes before that God began to afflict The first is Gaza Thus saith the Lord for three transgressions of Gaza and for four I will not turne away the punishment thereof The second is Tyrus Thus saith the Lord for three tarnsgressions of Tyrus and for four I will not turne away the punishment thereof The third is Edom Thus saith the Lord for three transgressions of Edom and for foure I will not turne away the punishment thereof The fourth is Ammon Thus saith the Lord for three transgressions of Ammon and for foure I will not turne away the punishment thereof The fifth is Moab Thus saith the Lord for three transgressions of Moab and for foure I will not turne away the punishment thereof The sixt is Judah Thus saith the Lord for three transgressions of Iudah and for foure I will not turne away the punishment thereof The seventh is Israel Thus saith the Lord for three transgressions of Israel and for foure I will not turne away the punishment thereof The eight is Britans Thus saith the Lord for thirtie transgressions of Britane and for fourtie I will not turne away the punishment thereof Our transgressions are thirtie for three fourtie for foure See how God delighteth to afflict One man sinneth and God forgiveth againe man sinneth and God forgiveth againe yet man sinneth and God forgiveth But at last when men multiplie their transgressions God punisheth saying I will not turne away the punishment thereof The vse is let men beware of doubling and tripling of sinnes If iniquities come after transgressions it is to be feared that God say for three transgressions and for foure I will not turne away the punishment thereof They are but fooles that say Let vs sinne that grace may abound Though while men sinne God seemes to them to bee inclosed vp into the heavens yet hee sees men into their sinnes Though he come to iudgement softly with foote of wooll when he is come he striketh with armes of yron The longer the stroake be in comming it commeth downe the sadder A sudden or hasty blowe is not of such force as a stroake fetcht from necke to heele Let no man therefore sooth him selfe vp in his sinnes thinking that there is nothing in God but mercie no not As hee is mercifull and gratious long suffering abundant in goodnesse and trueth Hee is also a righteous Lord a God of iustice who will in no wayes cleare the guiltie Bee what men will bee if they be fooles because of their transgressions and because of their iniquities they shall bee afflicted Otherwise where should bee the GOD of iustice Objection Heere some man may object that this seemeth not ever to
their desire they haue not so much as a shewe in praising Praise is a sorte of godlinesse whereof the wicked haue not so much as a shew Pharaoh could cry for helpe in tyme of plagues but after nyne severall deliverances I never read that he said once God bee thanked Many while they are sicke will giue GOD many faire wordes which scripture calleth to flatter with their lips but all that forme of devotion is nothing but a wyle for to winne out of GOD his hands This is cleare for so soone as once they are free of their trouble at once they grieue the spirit of grace yea often they become worse lyke that man that was but for a space delivered from that divell which was but gone out for to bring in other seven worse then him selfe for to make his partie the stronger Let those that after so many mercies giue libertie to their lusts consider well how the deceit of spirit over-reacheth them let such weigh well in the ballance of the sanctuary whether or not they haue praised the LORD for his goodnesse and for his wonderfull workes toward them Heere some men will say what is this that is required in praising the Lord Is it not enough for to say with our mouth the Lord bee thanked What would the LORD haue more J answere to that GOD must haue more My sonne saith he giue mee thy heart God indeed must bee praised with the tongue for which cause it is called our glory Awake my glory said the Psalmist vnto his tongue God also must be praised with the heart without which all the praise of the mouth is but a pranke the sacrifice of fooles This people draw neere mee with their mouth but their hearts are farre from mee said the Lord. A neere mouth with a heart a farre off is an abomination to the LORD Those who in singing Psalmes are ledde away more by sound than by sense respect the musicke more than matter Such sing to man but not to GOD GOD his praises must be sung both with heart and tongue Heere is a reproach for those who in the congregation joyne not their voyces with others for to praise the Lord for his goodnesse but sit as if they were dumb The booke is too deare for singing of GOD his praise O what secreet atheisme â—urketh into the hearts of men Jf men thought that the LORD should bee praised for his goodnesse and that God were present in the congregation of his Saints they durst not come in before him without the booke of the Psalmes Wee often forget our booke because wee forget that God is in his Church but who forgetteth to put his hat on his head while hee cometh to the Church Who forgetteth his clothes No man because before hee goeth forth hee remembereth that man will see him by the way The wine aile will command many to speak who are dumb at the service of their God Many never want words but when they should praise the Lord for his goodnesse Filthy ballads and loue songs are vaine mens delight but OH that men would praise the LORD for his goodnesse c. It is not enough that men praise the LORD with their heart and tongue but also they must praise him with their lyfe the true tryall of the other two After that the Psalmist had said that he would praise God that had chastned him sore but had kept him from death hee cryed Open to mee the gates of righteousnesse I will goe into them and praise the Lord. To goe into the gates of righteousnesse is to lead a good lyfe such only are fit for to praise the Lord. As for those that praise not God in lyfe while they are holy in words they are but monstrous persons all mouthes and tongues and voices without hearts to thinke well without hands to doe well When the forâ—orne foole come to his wits againe hee said not only I will returne to my father but hee did as hee said The sluggard is ever in feare of lyons The imagination of a beast in the way hindâ—eth him from doeing The Pharisees could say well but because their workes belyed their words Christ called them painted tombes or whited sepulchres Many would content the Lord with a part of his service Some lyke the Pharisee will paint the outward profession but hold backe their heart from GOD Others lyke Nâ—aman will bowe into the house of â—immon but keepe their heart as they imagine vnto God But O fooles God will not lyke the pretended mother haue his service divided God that made all must haue all Seeing hee hath made the heart as well as the hand he must haue both our thoughts and our actions for to praise him The whole man that is a continuall receiver is litle enough for to set forth the glory of the giver Doe not the favors of GOD follow the whole lyfe of man Why then should not his whole lyfe bee framed for to expresse his thankfulnesse Well is the man whose tongue heart and hand can sing to GOD with Jeremie thou art my praise Againe in those words Oh that men would praise the Lord I obserue the fervent zeale of the godly for not only praise they God but they are grieved when men whom God hath blessed with wealth or health are slow to praise the Lord for his goodnesse This word OH heere vox dolentis a word of mourning is an evident demonstration of sorrow In my judgement true zeale is not better known then in sorrowe for the offence of God The vse let every man try himselfe whether hee bee a godly man or not If true godlinesse be in thy heart thou shalt bee grieved to see GOD offended thou shalt striue to keepe thy brother from sinne This was the cursed man his language am I my brothers keeper When ever wee see God dishonoured or deprived of his praise wee must mourne for that sinne Well is that soule that can cry Oh for GOD his dishonour Woe to him that rejoyceth while God is offended Many thinke the vices of others commendations of their vertues If they stand while others fall either into whoredome or drunkennesse they haue a ceâ—taine joy of such filthy fals which they take to be praisers of their sobrietie and chastitie But Oh is not the Lord offended by such sinnes Js not the profession ill spoken of Js not every sinne a scandale Is not every scandale a woe woe to the world for scandals Woe to him that is not sory for sinne whether it bee in him selfe or in others seeing that God thereby is dishonoured J will tell thee O man if thou cry not Oh for GOD his dishonour God shall cause thee cry