Selected quad for the lemma: heart_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A19954
|
Two sermons preached at the assises holden at Carlile touching sundry corruptions of these times / by L.D. ...
|
Dawes, Lancelot, 1580-1653.
|
1614
(1614)
|
STC 6389; ESTC S320
|
64,296
|
158
|
recourse to such an harbour haue his skin ripped by the bramble I will not apply I reverence the profession It is good and necessary for the commonwealth and a calling warrantable by Gods word And I make no question but there are many of this profession which doe study to approue their doings in the sight of God and man And so I am perswaded of you all though I thus speake but as the c 1. Cor. 4.4 Apostle saith of himselfe I know nothing of my selfe yet am I not iustified so say I though I know nothing by any of you yet I am not iustified I do not discharge a good coÌ„science vnlesse I should admonish you of these things that if any be guilty of that which I haue spoken he may learne to amend it if not he may do his endeavour to avoide it 22 If I should speake vnto you R. H. and offer to instruct you in the particular duties of a iudge I might perchance be iudged by many with d Aelian Var. hist lib. 2 â—ap 2. Megabizus to discourse of the art of painting before the schollers of Zeuxis To say nothing that my text giues me no fit occasion to discourse of this subiect notwithstaÌ„ding I beseech you in one word giue me leaue to moue you to that which yee both know are ready I am sure to put in practise You know the saying of the Poet Qui rogat vt facias quod iam facis ipse rogando Laudat et hortatu comprobat acta suo The obiect of your office is either life â—or liuing About both these it is requisite you haue 3 properties an eagles eie a ladies hand and a lyons heart An eagles eie to diue into the bottome of such matters as shall come before you for the wound is never soundly cured vnlesse the bottome be first searched A ladies hand to deale softly and gently with your patients A lyons heart to be couragious and resolute when there is no place for lenity Herein yee must imitate a good Surgeon who cuts the wound though his patient weepe never so sore e Aug. in Mat. Ser. 15. Plorat secandus secatur plorat vrendus vritur The sicke weepes and yet the Surgeon cuts the sicke laments yet the Surgeon seareth Is this cruelty in the Surgeon none at all For saevit in vulnus vt homo sanetur quia si vulnus palpetur homo perditur Where there is hope of cure without seaâ—ing or cutting vse there a ladies hand in this case a plaster is better then a knife But where the member is incurable and incorrigible and like to endanger the whole cut it off Melius est vt pereat vnus quà m vnitas And immedicabile vulnus Ense recideÌ„dum ne pars syncera trahatur But yet CuÌ„cta prius tentanda fire must be the last medicine All gentle meanes must be first tried and even in this act of iustice yee must not altogither exclude mercy f Plutare de audiendis poetis When many of the Lacedaemonians were drunke with wine Lycurgus gaue charge that the vines should be cut downe but Platoes counsell was better who willed that the fountaines shoulde be caused to run amongst the Vines and that the rage of Bacchus should be tempered with the sobernes of Neptune that is that the water should be mingled with the wine Though the extremity of iustice make some desperate as did Draco's laws which for their severity are said to be written in blood yet must it not therefore be taken away but rather the rigour of iustice must be mixed with clemency as his counsell was that the rage of wine shoulde bee asswaged with the coolenesse of the water For iustice without mercy is bloudy cruelty mercy with out iustice is foolish pity but iustice with mercy is perfect Christianity Oh then those which God would haue ioined togither doe not you put asunder But let them both be so linked togither that yee may verifie that of the g Ps 85.10 Psalmist Mercy and truth are met togither righteousnes and peace haue kissed each other To this purpose in all your consultations and actions set God before your eies Let him be on your right handes and so yee shall not greatly fall A Poet when he is to bring a person vpon the stage wil haue this care that the action and speech be agreeable to the person h Hor. de art Poet. Intercrit multum Davusne lo quatur an Heros i Cicero Id histrio videbit in Scena quod non sapiens in vita shall a stage-player obserue that decoruÌ„ on the theater which a wise man will not looke to in his life The world is a stage every man acteth his part vpon this stage You R. H. doe act the part of God himselfe The more wary ought ye to be in your actions Ever waiting whether God if he were in your places would do thus or thus Remember likewise that though ye be Gods yet ye must die as a man The greatest iudge of the earth must one day hold vp his hand at the barre and answer for him selfe when the iudge of the world shall sit on the bench This do when it shall please God to call you hence yee shal be advanced to a higher court the court of heaveÌ„ where for your scarlet garments yee shall be invested k Rev. 7.15 in long white robes your bench shall be the throne your attendants the Angels the parties yee shall iudge l 1 Cor 6. â— the world your sentence an Halleluiah Amen praise and glory and wisedome and thankes and honour and power and might bee vnto our God for evermore Amen PSAL. 82.6.7 I haue said yee are Gods but yee shall die like men THere are 3. sortes of men who if they bee faithfull in their places and followe the directioÌ„ of their bookes are the chiefe pillars to support a Christian commonwealth the Physitian the Divine and the Magistrate These 3. are in the body politicke as the three principall parts the liver the heart and the braine are in the body of man The Physitian is the liver the Divine is the heart and the Magistrate is the braine of the common-wealth The liver is called the beginning of the naturall faculty it segregareth the humours it ingendreth alimental blood by vaines sends it into each part of the body whereby the whole is nourished and preserued Like vnto it is the Physitian who purgeth the body of man from such noxious humours as whereby it may be endangered prescribeth such a diet as whereby it may be best nourished and kept in health The heart is called the beginning of the vitall facultie it ingendreth the vitall spirits and by arteries sendeth them into every particular member To which I coÌ„pare the Divine For as the heart is the fountaine of the vitall spirits the beginning of the vitall facultie so is the Divine the fouÌ„taine and beginning though
Catholique religion which the Apostles haue taught vs the martyrs haue coÌ„firmed vnto vs the faithfull till this day haue mainetained taught theirs a new and an vpstarâ— religion an hotch-potch Pandora composed of al religions in the world scarce heard off for any material point of difference between them vs in the church of God for sixe hundreth yeares after Christ let them pare away these rotten rags these h Is 64.6 filthy and menstruous clouts and i Gal. 4.9 beggarly rudiments let theÌ„ ioine with vs. Either let vs all sweare by God or all by k Zeph. 1.5 Malcham Either let vs all serue God or all Baal if God be God let vs all follow him if Baal be God let vs al go after him 20 I know what some will be ready to answere me though in matters of religioÌ„ they be different from vs yet for civil duties they will bee subiects good enough You say true sir and so the kite will be a doue good enough but wote yee when marry l Isto pacto milvâ—s quando pullos rapere territus non potuerit coâ—umbum se nominat Aug. contra lit â—etil lib 2. c. 83. when he caÌ„not seaze vpon a chicken and make her his pray as Augustine speakes Is it likely that he will be true to an earthly king that in matters of religioÌ„ is his opposite who is false to the king of heaven Philosoâ—hers though they hold that it is not the same vertue that makes bonum virum bonuÌ„ civeÌ„ yet the best of theÌ„ agree in this principle that he cannot be bonus civis good in the duties of civil policy which is not first bonus vir perfect in the general duties of morality neither can he be true in practising the virtues of the secoÌ„d table which is false in the first Dost thou think that the oath of Allegiance is a band of sufficient force to tie a Papist in true allegiance vnto his prince m Horat. Quo teneas vultum mutantem Protea nodo Canst thou binde Proteus that turns himselfe into every shape Or canst thou make a coate for the moone that is never at a stay Was there ever oath so wisely contrived so religiously taken but the slippery snakes and stretching horseleaches of Rome could finde some chinke to creepe out at or their Holy Father out of his Papal and transceÌ„dent power can dispense with it or cut it as n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexander did Gordians knot or breake it as o Iud. 16.12 Sampson did the new ropes wherewith the Philistines had bound him which he brake froÌ„ his armes as a threed 21 Verily I think there is no probability to be a true Papist a true subiect A few simple seduced creatures amoÌ„gst vs that vnderstaÌ„d not the mysteries of popery but only in a generality I speak not of them and yet I know how easilie the yong cubbes may be taught to learne the tricks of the old Foxes but for the rest the time past wil helpe vs to discover theÌ„ in the time to coÌ„e To say nothing of their daÌ„nable treacherous practises a broad against forreine princes here at home against Queene Elizabeth of never dying memory and the breath of our nostrils King Iames that one gunpowder-plot a devise set from the bottome of hell may be an everlasting memento of their disloialtie Accipe nunc Danaúm insidias crimine ab vno Disce omnes By this one fact wee may iudge of all the rest as an asse may be known by his long eares as the bignes of Hercules might be gathered by the print of his foot And though p P. R. some of them to make it lesse hainous call it a particular fact of a few and that temerarious too as though forsooth it had been farre from their hearts to haue attempted any such cruelty against the Lords annointed yet it may be truely said of them al as Tullie said of the Catilinarians alijs facultas defuit alijs occasio voluÌ„tas profectò nemini And he that in outward shew seemes most against it would haue lent both heart and hand put to the very match so that he might haue effected that matchlesse treasoÌ„ And why should it be otherwise For what I pray you is any Prince in the world if he doe not adhere to the Apostaticall See of Rome shall I define him vnto you out of their Logique books q Bell. Sand. Creswell Baâ—â—cherius Rainolds A wolfe devouring the sheepe an Ahab or Iezabel destroying the Lords Prophets an Holofernes a prosessed enimy to the true Israelite a Goliah reviling the hoast of the living God a seducer and deceiver of the people as our Saviour was called by their old graÌ„dfathers And must not such a one be made away by one meanes or other by open hostility or secret conspiracy it makes no matter dolus an virtus quis in hoste requirit Shall not the shepheard do well to kill a wolfe shall not r Iud. 13.8 Iudeth be highly extolled if she can kill Holofernes though sleeping in his bed And if Å¿ Sam. 18.7 David kill Goliah deserues he not to be met with the women of Israel with timbrels and instruments of ioy singing thus Saul hath killed his thousand but David his ten thousand In a word is it not their assertioÌ„ that Princes must not be suffered to reigne wheÌ„ they draw the people into heresie but must be made away yea by all meanes possible And therefore I lesse marveile why that reviling Rabshekeh that brasen-faced fugitiue Parsons who blusht not to say any thing in his yonger yeares in his old age tooke vpon him a kinde of modesty and durst promise no more for his fellowes then this that there was no impossibility for Papists to liue in subiection and dutifull obedience vnto the king of great Britaine For possibility it is not the question but for probability it is no more theÌ„ that the winde and the sea light and darknes the Arke and Dagon God and MammoÌ„ the vnbeleever and the infidell shall be togither For what I pray you is it which knits meÌ„ as it were with chaines of adamaÌ„t in loue amoÌ„gst theÌ„selues in loialty and obedience vnto their Prince Is it feare of punishment Oh no for malus est custos diuturnitatis metus Hee never reignes long whom every man feareth Caveâ—â— multos quem timeÌ„t singuli let him beware of a multitude whom every particulaâ— dreadeth Is it hope of rewarde not that neither For that is often frustrated and then followeth an alteration in the affections It is neither of these It is religion and the true feare of God This this is it which knits the heterogeneall parts of the same kingdome vnto the prince as the severall parts of mans bodie are by arteries knit and vnited vnto the heart and as the lines of a circle though they be far distant about the