Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	act_n	spirit_n	word_n	2,192	5	4.1799	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01346	A sermon intended for Paul's Crosse, but preached in the Church of St. Paul's, London, the III. of December, M.DC.XXV. Vpon the late decrease and withdrawing of Gods heauie visitation of the plague of pestilence from the said citie. By Tho: Fuller, Master of Arts in Pembroke-Hall in Cambridge	Fuller, Thomas, Master of Arts.	1626 (1626)	STC 11467; ESTC S102824	32,124	70

Deus homo factus est God was made Man to pleasure Man The wise men in the world who could neuer looke so farre into the nature of Man as wee can yet euermore commended that Creature aboue all others One called him a little world the world a great man another a mortall God God an immortall Man another all things because he partakes the nature of Plants of Beasts and of spirituall Creatures Phauorinus merueiled at nothing in the World besides man in man at nothing but his minde Abdala the Sarazen being asked what he most admired in the Stage of the world answered Man and Augustin saith that a man is a greater miracle then all the miracles that euer haue beene wrought amongst men When Vedius Pollio a Romane at a supper prouided for the Emperour Augustus would haue throwne a seruant of his into a Fish-pond wherein hee kept his Lampries because he had broken a Cup of Christall the Emperour with-held him controld him with these words Homo cuiuscunque conditionis c. Aman of whatsoeuer conditions yet if for no other reason yet because a man is more worth then all the Cuppes and Fish-ponds in the world Great reason then there is for the performance of this dutie that Man should praise and magnifie his Maker if for no other reason yet because hee hath made him Man he hath giuen him a soule to gouerne his body and reason to rule his soule and a Religion to direct that reason and he himselfe who is all Good all Wise all Religious is the Lord of that Religion and expects that homage and onely Man can performe it faile not then Other creatures haue bodyes but no soules mouthes and tongues but not the gift of speech onely that is proper to Man and that is the instrument wherewith we are to praise him and so the second the duty Praise The word in the originall which signifies laudare is also Confiteri for that is a part of the praise which God requires we must humble our selues at his presence acknowledge our owne vnworthinesse and that all his punishments are farre lesse then our deseruings Ioshua wished Achan to confesse his fault and so to giue glory to God We commend the proceeding of the Almighty when wee condemne our selues our falling low before him exalts him the more and when we lay open our weaknes is his power made more illustrious We must in all things giue thankes saith St. Paul if in our Aduersity then much more in our prosperity if like the beast we looke onely downward for what we receiue Os homini sublime dedit coelumque tueri Iussit when our faces are erect we should onely minde Heauen if we onely look to secondary causes meanes for our blessings and so neglect the God that gaue them the earth it selfe will spue vs vs out as an vnworthy burden But now it is not onely the fruit of our lips as the author to the Hebrews calls them which is here expected Obedience saith Samuel to Saul is better then sacrifice It is in Thanks-giuing the onely Christian sacrifice as in the old Sacrifices nunquàm in odoribus sacrificiorum delectatus est Dominus nisi in fide desiderio offerentis saith St. Augustine the outward act neuer was acceptable without inward piety and deuotion Cain and Abel both sacrificed and externally both alike but the soule of a sacrifice a faithfull heart was wanting in Caines which God saw who looks as with Cresset-light into the closet of a mans heart so refused it accepted the other They are men that may be deceiued with words but God is a God of spirits as of bodyes and so will be magnified in both Mens cuiusque est quisque so the meaning and inward intention of an action is the reality of it To blesse God with our lips and blaspheme him in our ●hearts is to honour him ex vsu magis quàm sensu rather of custome then deuotion God is weary of this lip-labour it is as if you offered a dog in sacrifice Honorant me labijs saith God in the Prophet cor autem eorum longi àme God hath the Tongue and Mammon or Milchrom or Belial hath the heart what is this but to mocke God but be not deceiued God will not bee mocked he searcheth the inward parts of man and there findes the dissimulation of the heart which cries to the tongue make a shew of piety do something to get me credit among men But alasse Adam was not more naked when God called him after his fall then the hipocrisie of these men shall be discouered Praise him with our tongues and blesse him with our hearts and serue him with our hands this is the true praising of him For as hee made all these parts so hee will be serued in them all and he hath power of all for he is Lord of all which is the third Praise the Lord. A Lord that hath power ouer vs as the Potter ouer his vessell if it distastes him Hee challengeth duty and obseruance of vs first by creation then by preseruation he stil defends prouides for vs then by protection he keeps vs in all our wayes so that no euill shall be●ide vs but chiefly in our assured hope of glorification Him that honours me saith himselfe I will honour Scipio repented that he had not a Souldier in all his Army who if he commanded would not cast himselfe headlong from a steep Tower to the Sea a powerfull Lord an obedient Army no doubt we owe as much seruice to our Lord as Scipio's Souldiers did him and hee will as amply recompence it When Gedeon had deliuered the Israelites out of the hands of Mad●an they came to him and said Thoushalt be Lord ouer vs for thou hast deliuered vs. Iudg. 18. 28. Whether God hath mightily deliuered vs let our selues be iudges and whether euen by those deliuerances hee may not challenge superiority ouer vs Nay these deliuerances are but earnests and pledges of what he yet will doe that glory that shall be reuealed to those that truly glorifie him is farre beyond the shallow heart of man to conceiue glory and Immortality and life and ioy and pleasure at his right hand for euermore If these certaine hopes will not allure yet let feare stirre vs vp the consideration of what is due to the neglect of it What a reprehension did our Sauiour giue those vnthankfull Leapers Were there not ten healed where are the other nine a fearfull thing when the Creator shall aske where the Creature is as God asked Adam in the Garden after his fall Where art thou our Sauiour saw Nathaniell vnder the Fig-tree so no doubt he knew where those nine ingratefull men were but by their ingratitude they were lost in themselues and so were quite out of his protection He will be a Lord no longer to defend and protect vs then we are seruants to

of all comfort and God ●f all mercy to strike much more to kill Hee wills not the death of a sinner but rather their conuersion and saluation And because prosperity doth rather breed corruption then amendment as Ges●urun waxing ●at will kicke and wee see that standing waters will soone grow noysome Aduersity must then succeed as when Absolom could not draw Ioab vnto him by faire intreats he fired his Barley ●ieldes to make him come so that here is the course God blesseth they sin God strikes they pray and then He presently heares and helpes them Thus then my Text falls in sunder First as all Phisitians comming to their Patients examine the cause of the disease so here wee haue the ground and the originall of all our sorrowes our Transgressions and Iniquities 17. Foole because of their Transgressions and because of their Iniquities are afflicted Then secondly we haue the nature of the disease the new Transl●tion saith in generall they are afflicted The old hath it they are plagued which by the symptomes of it may be thought to b●e the same disease vnder which wee haue thus long groaned 18. Their soule abhorreth all meate and they drawe neere to the gates of death Vomiting I am sure is one of the certainest signes of the plague Then thirdly the seeking to the Phisi●ian 19. Then they cry vnto the Lord in their trouble F●u●●hly the cure intended in the same verse applyed in the next Hee saued them out of their distresses 20. Hee sent his Word and healed them and deliuered them from their destructions And lastly the conclusion of all the onely Fee and gratification which our Phisition expects for the cure 21. Oh that men would therefore praise the Lord for his goodnesse and for his wonderfull workes to the children of men These are the parts The cause The disease The seeking to the Phisition the Cure and the discharge or satisfaction As the Prodigall when hee returned to his Fathers house freely confessed hee had sinned against Heauen and against him and was no more worthy to be called his sonne and so reduced all his delinquencyes to these two heads God and Man So are all our sinnes wee can bee guilty of included in these two our Transgressions and our Iniquities our Transgressions as all interpreters doe agree smiting against the first Table and our Iniquities violating the second our sinnes of knowledge our sinnes of ignorance our sinnes of weaknesse our sinnes of wilfulnesse our secret our open sinnes of our thoughts of our mouthes of our hands are all here comprised whatsoeuer the diuell can suggest or to which our hearts can consent or our hands act are all here vnderstood Should I take vpon me to number the Transgressions of our Iudah and reckon vp the particular Iniquities of our Israel I might as easily call all the ●●arres by their names and giue a true and exact accompt of the sand vpon the Sea-shore not onely the ends of the world as Saint Paul saith but the ends of all goodnesse are met vpon this last and worst age of ours The sinnes which in former ages were but in their Infancy are now in ours growne to their full height and strength those which whilome were but in the Egge are now come to be fiery flying Serpents All these wee haue and more of our owne more horrid Euery new day almost brings in a new way of offending Were Salomon now aliue he would recant in that he said He saw no new thing vnder the Sun Et dictum factum quod non prius wee offend both in word and workes in such kindes such fashions as former ages were neuer guilty of the knowledge of and Non habet vlterius quod nostris moribus addat Posteritas Posterity will neuer be able to paralell our exorbitancies As in the time of the Plague wee wondred not so much at those that dyed as at those that escaped so in this generall Infection they deserue no admiration that offend but they that are found innocent vt Pueri Iunonis au●m are wondred at as a Bird of diuerse colours Should euery Leaper in this kinde be enforced as those other Leapers in the old Law were to go out of our Cities and rend their clothes and cry I am vncleane men would swarme in our fieldes like those Grashoppers in Aegypt our Townes and houses should onely be places for Zim and Iim Owles and Ostriches to inhabite in our streetes should bee left so desolate that grasse might there grow and a man should bee more pretious then the purest gold of Ophir Not a man amongst vs but may cry as Dauid did Peccaui nay Stul●è seci wee haue sinned and done very foolishly Stocke and branch Cedar and shrubbe Prince and Priest and People all of vs are digged out of one and the same pit of Adams disobedience and hewen out of that rocke of Infidelity The father of vs all was an Ammorite and our mother an Hittite in sinne haue they begotten vs and in Iniquity haue they produced vs. and we our selues sucke not the ayre faster nor Behemoth drinkes downe Iordane with more greedinesse then we hale on sinne with cart-ropes and pull it vnto vs euen by violence The whole head of man-kinde is sicke and the whole heart faint of this malady There is none that doth good no not one saith Dauid there is none that doth not cuill say I and very euill no not one Salomon at the Dedication of the Temple concluded vs all vnder sinne Omnes aliquid Nemo nullum All of vs offend in some things and some of vs offend in all things The most righteous in all the cluster of man-kinde falls in his happiest day seuen tim●s Hee hath Breuia leuiaque peccata quam●is pauca quamuis parua non tamen nulla so that omnes odit qui malos odit His sword must needs be against euery man that fights against wicked men For our skin cleaues not faster to our flesh nor our flesh to our bones then Transgressions and Iniquities to the hearts and hands of vs all But to reduce my In●ectiue into some method as Caesar comprised his Victories in three words Veni vidi vici So will I reduce all our extrauagancies to three other Corda ora opa our hearts our tongues our hands are the three weapons with which we fight against our God our neighbour and our selues with our hearts wee contemne with our tongues we defie with our hands we worke against the God of Heauen Or if you please because my Text hath but two words Transgressions and Iniquities I will confine my selfe also to two particulars our Transgressions against the first and our Iniquities against the second Table The former Table briefely containes in it foure seuerall Precepts the first whereof commands internall pietie that in our hearts we haue one and but one God alone The second externall worship of