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	word_n	2,380	5	4.2301	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27454	The original of kingly and ecclesiastical government by T.B. ...	Barlow, Thomas, 1607-1691.	1681 (1681)	Wing B1513A; Wing B196; ESTC R37045	57,729	118

and the signification thereof is of a large extent for we stretch forth our han●s when we do but lift up our heels in scorn against him Who so lifteth up his heel Psalm 41.9 Secondly We stretch forth our han●s again●t the Lords Anointed wh●n we do but raise up Arms in our own defence Whosoever resisteth the power resisteth the Ordinance of God and draweth Damnation upon himself Rom. 3. Thirdly We stretch forth our hands again●t the Lords Anointed when we stretch not our Tongue and Voice when we hear of any Traiterous plots or conspiracies against the Lords Anointe● and so bring such conspiracies to light It is a foul thing to hear the voice of conspiracy and not to utter it Lev. 5.1 as good lay thy hand upon the Lords Anointed as lay thy hand upon thy Mouth and conceal the T●eason Fourthly We stretch forth our hands against the Lords Anointed when we do not stretch forth our hands for the Lords Anointed when we see him assaulted with any danger or Traiterous opposings Should a man see his Father fiercely assaulte● and should not presently run to his rescue but should suffer him to be slain before his face would we not equally exclaim against him with the murtherers Qui non Vetat peccare Quum potest jubet he bids that doth not forbid with all his power like a true son such outrages and violences to be committed against the Father of his Country Fifthly We touch the Lords Anointed when we touch his Crown and Dignity intrench upon his Regalia hol● or withhold his sons or daughters kill or take prisoners his men of War We must take heed of ●efacing the garment as well as of hurting the person for they are both Sacred the precious Oyn●ment wet not Aarons head alone but it ran down upon his Beard and down unto the skirts of his garment making all Sacred that was about him such touchings t●erefore are worse than when we touch the person with the greatest violence for then the Ano●nte● are mo●t touche● w●en they are touch●d where the Anointe● is which is their ●tate and Crown dearer to them than their lives touch bot● ●●e mur●er of the person is but a consequence to the d●posement of the dignity Sixthly we touch the Lords Anointed when we take away h●s re●enue and li●el●hood from him the Devil thought that he ha● stretched forth his hand excee●in●ly again●t Job touch'd and touch●d him to the quick when he had procured Gods permission that the Sabeans and Caldeans should take away his Oxen and Asses his S●eep and Camels and plundered him of all he had God called this a destraction unto Jo● Job 2.3 and that before ever a hand was stretched forth to touch either his bone or his flesh Seventhly Is there no stroke but what the hand gives Yes the tongue can strike as well as the best Jer. tells us so Venite percutiamus cum lingua come let us smite him with the tongue Jer. 18 18. and David said His tongue was a two edged sword There is saith Solomon that speaketh and that waiteth too like the piercing of a sword It is bad enough in any or against any man but worst of all again●t the Lords Anointed for it is said Thou shalt not revile the Gods nor speak evil of the Ruler of the People Saint Paul but for calling of a High Priest painted wall though when he caused him to be smitten Contrary to the Law yet he eat his words and confessed his error and now many that would seem to be followers of Paul are revilers of Kings and make no bones thereof The same God that commanded Laban in respect of his servant Vide ne quid lo ●uare durius see thou give no ill language certainly expects that ●ubjects should set a watch before their mouths to keep the door of their lips lest they offend with their tongue in speaking ill of Princes Eighthly As the tongue can strike without a hand so the heart can curse without a tongue Eccl. 10.2 Curse not the King no not in thy heart for a Bird in the air shall carry the voice and that which hath wings shall ●●ll the matter The hand implies both never was the hand stretched forth to any evil act but the h●art was th● p●ivy Counsellor and the tongue the chief p●rswader unto such enormities therefore it is goo● obstare princi●iis to cru●h the cockatrice egg kill it in the hea●t lest those pravae cogi●ati●●es want room and then out of the abundance of the heart the mouth speaketh and perswades the hand to be the destruction of the whole body If hand and heart and tongue and pen where thus regulated we need not long look for peace or despair of an accommodation but whilst the hand is up and the heart is set at liberty and the tongue saith Our tongues are our own we ought to speak who is Lord over us and every pen is a ready writer in matters pertaining to the King in vain it is to seem Christians whil●t we are such Antichrists the Bible under our arm falls to the ground whil●t we stretch forth our hand against the Lords Anointed why do we take Gods word into our mouthes if we let it not down into our hearts to do as that directs us Christian liberty never cut the string that tied the tongue to those observances Of these things there might be applications made but lapping as they go along is best for doggs where there are Crocodiles in the River It seems by the story that Kings may be coursely dealt withal if men make no bones of being guilty they stand like the forbidden Tree in the midst of the Paradise of God m●n may touch them but they had better let them alone if God had placed at the first Cherubims and a flaming sword turning every way to defend the tree how could there have been a trial of Adams obedience So if God by some instinct had chained the hearts of men and tied their hands and bound them to the peace so that they could neither in thought word nor deed have committed violence against his Vicegerent how could there have been a trial of the Subjects duty the Tree had no guard nor fence about it but only thou shalt not eat thereof if thou doest thou shalt surely die the death Princes have no better security for themselves than the Almighties command for their preservation ●olite Tangere c. Touch not mine Anointed to break the First was but death the second is damnation if thou resist the higher powers you resist the highest God and he that resi●teth shall be damned Romans 13.2 The commandment concerning the Tree of Paradise was only thou shalt not eat thereof but we are forbidden to touch so much as a leaf of our forbidden tree much less to shake down all his fruit there is hopes of a tree saith Job that if it be cut down yet it will sprout again but not only a finger

mens hearts and then again this durities cordis never went so far as that the woman might put away her husband but only the husband his wife and that only in the case of Adultery and if it had been otherwise it had but a late beginning a bad foundation for our Saviour saith Mat. 19.8 In principio autem non erat sic It was not so from the beginning and a hard heart is but a bad foundation for a good Christian to build upon I will conclude this application with words not of my own but of Saint Paul which words are a commandement Neither is it I saith the Apostle 1 Cor. 7.10 but the Lord that gives you this commandement Let not the wife depart from her husband no if she be an heretique or which is worse a heathen If the woman hath a busband which believeth not i● he be pleased to dwell with her let her not leave him 1 Cor. 7.13 If I would resist my Soveraign in any kind it should be for my Religion but when my Religion tells me that I must not resist him in any case then I think I should but do in doing so like the boasting Jew Rom. 2.13 who boasted of the Law and dishonoured God through breaking of that Law which he had boasted of What if some did not believe shall their unbelief make the faith of God of none effect saith Paul Rom. 3.3 God forbid no more can the wickedness of a King make void Gods Ordinance of our obedience unto him our obedience must look upon Gods command not upon the Kings good behaviour God doth not command things because they are fitting but it is fit that we should obey because he commands them neither ought we to have respect so much unto the goodness as unto the Authority of a King for Kings do not consist in this that they are good but in this that they are Kings for as it is possible for one to be a good man and a bad King so it is often seen that a bad man may be a good King and it is an observation here at hom● that the best Laws have been made by the worst of Kings It is an observation that divers Kingdoms have long continued in peace and happiness under bad Laws and worse Governours Well observed when unwarrantable attempts to better both and inconsiderable courses to mend all hath brought all to ruin and confusion He that sets a Kingdom in combustion to advance his own opinion and prefer his private judgment doth but set his house on fire to roast his Eggs. God makes Kings of several conditions sometimes he gives a King whose wisdom and reach in Government is like Sauls head and shoulders higher then all the People And then when we have wise Kings and learned Judges Psal. 2.10 we shall be sure to have all those Breakers of their bonds asunder and those casters away of their cords from them v. 5. to be bruised with a Rod of Iron and broken in pieces like a Potters vessel v. 9. Sometimes God will send us a little child sometimes a child in years otherwhile a child in understanding which of both it be Vae regno saith Solomon cui puer dominabitur wo to the Kingdom over which a child Reigns for then the whole Kingdom is sure to be put upon the rack Sometimes God in his judgment sends a Tyrant amongst us I will set an evil man to rule over them saith God himself and then we are never in hope to be from under the lash and sometimes in mercy he sends meek and mild Princes like Moses who carried his People in his bosom one that shall only make use of his Prerogatives as Christ did of his miracles in cases of necessity one who shall say with the Apostle Saint Paul I have no power to do hurt but to do good to edification but not to destruction one who shall continue his Reign as Saul began Videre ne quid sit populo quod fleat who will hear and ask why do the People cry deserve well and have well shall we receive good from the hands of the Lord and shall we not receive evil Princes though they be amarae sagittae yet when we consider that they are e dulci manu domini emissae we should not refuse them but be contented with whomsoever his mercy or his justice sen●s or throws upon us Never was there a bad Prince over any People but he was sent by our heavenly Father for a scourge to his chil●ren and shall we kiss or snatch the Rod out of our Fathers hand To conclude there is nothing can disoblidge the people from their King because bis Authority over them is a domino from the Lord but their obedience towards him is propter dominum for the Lords sake though in himself there be all the reasons that can be given to the contrary many will be glad to hear the Father of their Country say I and the Lord will go and to be sole elect and to hear his Father tell him deus providebit as Abraham said to his Son Isaac but if he takes fire and sword in hand threatning his follower how many followers will he have I had rather with Isaac follow my Father I know not wherefore and with Abraham obey my God contrary to my own nature and beyond all hope then to serve so great a God and his Vicegerent by rules drawn by my own fancy and reason CHAP. X. Psal. 105.15 Touch not mine Anointed meant by KINGS BY the words Touch not mine Anointed is meant Kings and Princes neither can any other interpretation whatsoever be obtruded upon this Text without a great deal of impudence and ignorance If there were no other argument to be used but this to a modest man it were sufficient viz. That not any Church nor any Church-men nor any Chri●tian nor any Father nor any Expositor whatsoever did ever give it any other interpretation before such time as the Jesuit and the Puritan and they both at a time and that time bearing not above an hundred yeers date neither began to teach the world that it was lawful to murther Kings and no marvel if this found some querk or other to turn the stream of Scripture sence out of its proper channel and constant course the two Birds of a Feather persecutors of one another like two fighting Cocks who quarrel amongst themselves being both of the same kind and yet both agree in taking counsel together against the Lord and against his Anointed or like Pilate and Herod they could not agree but in the principles of condemning the Lords Christ. But it is objected that as a little child upon a Gyants shoulders may see farther then the Gyant himself so a weaker understanding comming aft●r those Fathers and taking advantage of such helps getting up upon the shoulders of time and learning may see more then they did or hath been seen in former ages and therefore it is no wonder if