Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	according_a	spirit_n	word_n	3,484	5	4.1248	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21185	An ordinary lecture. Preached at the Blacke-Friers, by M. Egerton. And taken as it was vttered by characterie. Macte: officium, officii, fructus	Egerton, Stephen, 1555?-1621?	1589 (1589)	STC 7538; ESTC S116919	9,698	30

according to that generall and holy doctrine in the thirteenth to the Hebrues the fourth verse where hee saith that marriage is honourable among al and the bed vndefiled but whoremongers and adulterers God will iudge or as it is heere said God will plague and condemne them and correct them whatsoeuer they be For the vse of marriage is holie but the abuse thereof is detestable For fornication and adultery and vncleanenesse are accursed in all and among all It is not the power and auctoritie of the prince that dooth hide and couer the sin of a Prince Sinne seemeth as vglie in the eies of God being committed by the mightiest monarche of the worlde as by the basest begger of the earth Therefore foolish and blind is that conceit which hath ouer-cast the mindes of many they cannot see the sinnes of Princes and Magistrates They cannot discerne of the deuelishe and horrible vncleanenes of these sins that are committed by Princes rich men Especially they themselues think that bicause God hath set them aboue others therefore they haue more authority to sinne then others I confesse indeed they haue more meanes to doe it but that saying shall be fitly applied vnto them the mighty men shall bee mightilie punished for their sinnes For as al sinnes are ioyned with ingratitude and by reason of it are made more sinfull so especially the sinne of rich men of wise men of learned men is ioyned with most detestable ingratitude against the maiestie of God because his benefites to them are farre more then to others A third thing is here to bee noted in that it is said GOD did not onely plague Pharaoh but his house also not meaning the walles and the timber of the house but his Familie his Seruaunts his kindsemen and those that were of his house Which teacheth vs this that we are not so lightly to think of the sinnes of magistrates of Parents and of the chiefe of families and we learne also by this that God dooth punish oftentimes a whole kingdome for the riot lust of the gouernours and guiders of the same Therefore we must al set our hands to this thing and according to that measure of grace which we haue receiued to admonish them to make suit vnto God for hys spirite of sanctification to light vppon them and we ought not onely to pray for their long life but also for the spirite of sanctification and regeneration that their heartes may bee renued according to the image of Iesus christ whereby their imaginations may bee subdued by the working of the spirite of God For otherwise we shall not be onelie fearfully plagued but our sinnes shall be vppon our owne head and wee shall be accessarie to the punishment if wee haue not performed this dutie towardes our gouernours either in the Church or Common-wealth Let vs not therfore thinke the sinnes of great ones to bee little ones but euen such as touch vs to the verie skin and such as wil bring a plague vpon our bodies if we doe wincke at them and if we do not indeuour to preuent them our punishment is iust and may iustly saie that wee haue a part in those sinnes which we did not labour to preuent in them by whome we haue receiued benefits Lastly wee learne out of this seuenteenth verse that God doth not onely punishe the act of adulterie the very fact committed but euen the endeuour the purpose and resolution to do it although the same be shadowed with some excuse of want of the knowledge of the truth For Pharaoh had not accompanied with Sara for the Lorde smote him laid his hand vpon him and destroyed him by a violent hand and though he had a resolution to doe it yet not as an adulterer with an adulteresse but as an husband with hys wife as appeareth after by the expostulation that hee maketh with Abraham Yet we must know and acknowledge that the Lorde God is iust and holy and vpright and equall in all his waies and that all the vneuenes it is in waies and not in his waies Therefore euen ignoraunce is not excused when wee sinne for though the sinne by it may seeme to be lesse but yet it cannot make it but still it shall be a sinne and such as deserueth euerlasting condemnation much more therefore a bodilie punishment Now if God without respect of persons bee so iust a punisher of Magistrates and mighty ones of this world and that onely for the purpose and resolution of continuing sin Howe shall wee thinke to escape free which make litle conscience of the fact it selfe when as we make no reckoning at all of the purpose and resolution when as nothing standeth betweene vs and the actuall committing of sin but onely the want of occasion The commandements of God as touching this sinne are plaine the threatninges great No whoremonger shall enter into the kingdome of God and as it is said in the Reuelation that the fearful and vnbeleeuing and abhominable murtherers and whoremongers c. shall haue their part in the lake which burneth with fier brimstone which is the second death who though they had bin daily reuoked and called back from their vncleane conuersasion yet they were like horses that neigh after their neighbors wiues and daughters If neither the commaundement nor threatninges of God can serue yet let this paterne of a king mooue them to forsake their vncleane life GOD did not spare that holy and religious king which was a man after his owne heart I say he did not spare Dauid when hee committed this sin against God and his Church the Lorde did plague hym fearfully for it How much more then shal not such wretches escape the hand of God that neuer sought to frame their hearts according to Gods mind yet they are as confident in sinning as those that haue all the colours and pretences in the world yea oftentimes none more vile then they whiche ought to seeke vnto the Lorde and to worke out their owne saluation wyth feare and trembling Then Pharaoh called Abraham and said VVhy hast thou done this vnto me c. Here behold the Lorde did not punish him in vaine His case and condition was not so desperate as the estate of those that bee the members of the Church yea the very Church of God and such as will be counted the onely professours when it could not be sayd of him I haue plagued thee in vaine This is the complaint of God in the first of Esay Wherefore should you be smitten any more or wherefore should you be plagued for that is the same in effect Seeing that you fall away more and more so that the very heathen that haue no knowledge of God they are many times more iust and more tender hearted then wee and doe more profite by the punishmentes of God then we of whom it may be iustly said as it was said of the Iewes Wherefore should I smite and wound your minds with many

beautifull face then at a reformed and holie affection for this is that Moses here noteth in the Princes and officers of Pharaohs Court. And heereby it commeth to passe that Princes are more commonly enformed What beautifull personages what proper tal men they haue belonging vnto them then what religious and obedient and faithfull subiects bee in their land and that thorow their own default For this is the nature of such godlesse officers that they seek to feed the corruptions of their Princes rather then to remedy them and rather to increase them then by any meanes to make thē lesse For surely if they were as well mooued in the behalfe of the faithful of the wise and of the learned as they bee in the behalfe of those that be proud and beautifull and Atheistes such like they would surely receiue such into their Courts aswel as others Finally in that Pharaoh did not onelie take him vp into his pallace but also rewarded him liberally in respect of his wife I shewed you that his liberallitie and bountie was not a thing vnworthy a Prince but it was naught in that respect that hee did it euen to stop vp the mouth of Abraham and to close vp his eies and his eares that hee should not see with his eies nor heare with his eares nor speake of the lust and of the riot and wrong of the king Wherein I noted that it is the property of Princes that are carnally minded to spare no cost vpon those by whose silence or by whose speach their delight and lust may bee furthered and nourished If a man will but let them sleepe in their sinne if he wil but speake so softlie so slilie so warilie that his speech shal not a wake them but be vnto them as a charme whereby they shall sleepe the more if he will do but any of these he shal be well recompenced Therfore not onely traitors and rebels are enemies to Princes but dissembling hipocrites are also enemies yea euen suche flattering teachers which though they vnderstand yet they do not touch nor ransacke that sore which they ought to deale withal these are such as the Prophet Ie. maketh mention of whom he speaketh of the false ptophets of his time which would heale the out-side and make it looke faire but afterward the sore shall breake foorth and then it shall be more daungerous and more deadly than euer it was before Such are oftentimes willingly and easily admitted into the Courtes of Princes which though they be prophane and carelesse yet to heare such it is a delight it neuer troubleth them or disquieth them They had as leaue heare such a one as see a playe for the one dooth come no nearer the heart then the other Such gifts I say though they bee liberall they are not blessed vnto the giuer nor yet to him that taketh them in any such respect But the Lord wil punish and correct such a giuer and such a receiuer Now concerning these words that follow we haue heere set downe how the Lord did take Abrahams part how hee tooke his cause into his hand and how he pleaded in his behalfe Briefely wee haue the reward of that sinne iniustice that was doone vnto Abraham though vnder some colour of fauorable and compassionable dealing as indeed it was For we haue manie professours of religion that wil not do the like where is set downe both the punishment and the fruit that it had in Pharaoh The punishment was inflicted by the Lord The Lord plagued Pharaoh and his house for Sara Abrahams wife The Lorde is the author of the punishment who without respect of person dooth punish and that Princes It is said that hee plagued Pharaoh and that not with a small plague or with fewe plagues but with great plagues and many plagnes The cause why is also lighty touched which was beefore expressed because of Sara Abrahams wife because of the wrong and iniurie which was offered by Pharaoh who would also haue taken away hys wife That worke which this punishment had in Pharaoh is two folde The first it driueth him to an angrie expostulation with Abraham and he expostulateth reasoneth the matter hotly with him and secondly it driueth him to a restitution and a restoring of that which he had taken away before from him namely of his wife with a care that the thing which hee did restore might remaine with him and might not be taken away from him by his officers This is brieflie that which wee are to marke in these words Out of which wee are to learne for our instruction First that the lord God is a most faithfull keeper and protector of those which depend vpon him yea although they seeme through the weaknesse of their faith at some time to slip and to offend his Maiesty for this seemeth to bee an infirmitie of Abraham that hee woulde conceale that part of trueth which was most necassary and would rather hazard the chastitie of his wife and the displeasure of God which hee might prouoke therby then he would commit him selfe to the prouidence of God Yet God taketh his part against Princes which is a general rule and instruction of faith vnto all the children of Abraham which are his children not according to his profession but according to his faith This is that which is set down in the hundred and fifth Psalme where speaking of the couenaunt which God made vnto Abraham Isaacke and Iacob Hee saith the Lord did defend them although they were few in number yea though they were very fewe and straungers in the land and walked from nation to nation from one kingdome to another people yet suffereth he no man to doe them wrong but euen rebuked kinges for their sake saying Touch not my annointed do my Prophets no harme Here the Lord speaketh roughly vnto Pharaoh He speaketh vnto him by punishment the kind whereof is not here expressed but it is to be thought that it was some greiuous kinde of punishement which might not onely correct the sinne which was committed but also preuent others For so the Lord directeth his punishment that therby he may not onely correct them for the sinnes committed but also preuent such as hereafter may bee committed This is then the first instruction that wee haue heere to learne an exceeding great comfort vnto al that walk in the steps of the faith of Abraham Those that doe them wrong they shall not escape free the hand of the Lord will be vpon them Though they bee neuer so strange and vnknowen the Lord wil be vnto them a friend a●d a father to defend them and to garde them and to restore their wrongs vppon their enemies Secondly in that it is said that the Lorde did plague Pharaoh with great plagues because of Sara Abrahams wife We do learne that the Lord as he is a punisher of sinnes without respect of persons so hee is a particular iudge of this sinne of adulterie