Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	conscience_n	faith_n	unfeigned_a	2,594	5	11.1136	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12466	A map of Virginia VVith a description of the countrey, the commodities, people, government and religion. VVritten by Captaine Smith, sometimes governour of the countrey. Whereunto is annexed the proceedings of those colonies, since their first departure from England, with the discourses, orations, and relations of the salvages, and the accidents that befell them in all their iournies and discoveries. Taken faithfully as they were written out of the writings of Doctor Russell. Tho. Studley. Anas Todkill. Ieffra Abot. Richard Wiefin. Will. Phettiplace. Nathaniel Povvell. Richard Pots. And the relations of divers other diligent observers there present then, and now many of them in England. By VV.S.	Smith, John, 1580-1631.; Symonds, William, 1556-1616?; Abbay, Thomas.; Hole, William, d. 1624, engraver.	1612 (1612)	STC 22791; ESTC S121887	314,791	163

Iames in that he is exalted to the knowledge of God to the faith of Christ to the Adoption of sons to be a Citizen with the Saints and of the house-hold of Gods He is not a bond-man that is set free by Christ nor poore that is rich in faith nor contemptible that is enrolled in the booke of life nor base-borne that hath God to his Father and Christ to his brother If the King would bestow an Office vpon you you would not onely be glad but be proud but now if a great man would adopt thee to be his sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Arrianus vpon Epictetus your superstitiousnesse and arrogancy would be intolerable Now see saith Saint Iohn how great loue the Father hath shewed vs that we should be called the sonnes of God If sonnes then heires saith Saint Paul heires of God and fellow-heires with Christ. And yet doe we complaine of our hard fortune as though God had done nothing for vs And yet doe we demand impatiently Where is the promise of his comming Where is the exalting preferment the Apostle speaketh of Beloued if we haue murmuring within our selues and grudging at the good-man of the house because he setteth vs below and not aboue because he doth not cast vs vp our Indentures before we haue serued our yeeres then doe we walke and talke vnorderly after the fle●h and not after Christ We doe not humble our selues vnder the mighty hand of God And so there is no promise made vnto vs. The Husbandman must first labour before he receiue of the fruite Iacob must serue seuen yeeres before he haue his hearts desire in one thing and seuen more before he haue it in another and seuen to that before he haue it inthe third Vnderstand what I say the Lord giue you vnderstanding in all things Blessed the man that endureth temptation for when he is tryed he shall receiue the Crowne of life if he faint not But take heed that you doe not mistake the case and make that to be a temptation or a crosse that is not You haue not so much as you would haue but haue you not more then you deserue You are made the taile and not the head as Moses speaketh Peraduenture it is good for the Common-weale that you be so yea and good for your selues too Many being set on horse-backe haue roade so madly that they haue broken their horses necke and their owne also Therefore let euery one be content with the estate that God hath giuen him and let him not enuy him that is greater or higher then himselfe For the promise of exalting which is in my Text if you referre it to the blessings of this life hath a secret condition implyed namely if it be good for vs. And shall we be so vnwise or vnhappy to wish for that which will doe vs no good God forbid children indeed will be medling with kniues with edge-tooles also they will not feare to take a Snake or Adder by the taile in stead of an Eele But wee must not be children in vnderstanding but in wit be perfit As concerning maliciousnes and ambition and greedinesse it were good to conuert and become as children but for knowledge and discerning betweene good and euill we must be of a ripe age we must not be deiected for euery light affliction neither must we be puffed vp for any good successe or aduantage We must reioyce as though we reioyced not and mourne as though we mourned not vsing the world as though we vsed it not and humble our selues vnder the mighty hand of God and take all things in good part saying alwayes The Lord be praised This is true riches to be content and this is true honor not to be ambitious and this is true preferrement nay happinesse to be in the fauour of God which none sooner getteth then the humble man if his humility proceed from a pure heart and a good conscience and faith vnfained The Lords Name be euer blessed Amen Amen A SERMON VPON THE SECOND PSALME THE TENTH SERMON PSALME 2. verse 10. Now therefore be wise O Kings be instructed O Iudges of the earth SOME of the Iewish Doctors would haue these words to be an Apostrophe to those Kings and Princes which plotted against the Crowne and dignity of Dauid first to keepe him from his right then to disrobe him being inuested The Psalmist therefore doth aduise them to bethinke themselues better and not to make head any longer against Dauid lest they be found to fight against God himselfe This exposition is good but it is not good enough if that which is not good enough may be truly called good For as Tertullian saith Ratio Diuina non in superficie sed in medullâ plerumque aemula manifestis That is The sence pith of the Word of God is not in the vttermost skinne but in the marrow and commonly crosseth the apparancy of the letter And as Hierome to Paulinus Whatsoeuer we reade in the Scripture it shineth truely and glistereth euen in the rinde but is sweeter in the marrow Therefore to rest vpon the Type or Figure and not to proceed so farre as the thing figured is to deale as weakely as if a man searching in minerals for gold or siluer should content himselfe with the first rubble and giue ouer before he come to the precious Oare It is truth that Dauid did not onely spe●ke and prophesie of our Sauiour as is euery-where to be seene in the Psalmes and euery-where vouched in the New Testament but also was a Figure of him so expresse a one and liuely that Christ might seeme to haue beene borne in Dauid euen long before He came in the flesh and Dauid to haue reuiued and beene borne againe in Christ euen long after he was dead and rotten This is not to make Iesum Typicum with the Franciscans nor yet to bring In Somnia Pythagoraea that is the passing of soules from bodies from one body to another with those phantastikes but this is to teach as the truth is in I●sus that Christ not onely is now painted out before our eyes and among vs crucified in the preaching of the Gospell but also was shadowed and fore-described in the Old Testament by certaine personall Types as it were Verbo visibili as Augustine speaketh To such an effect as Iustine Martyr toucheth when he saith The G spell what is it but the Law fulfilled The Law what was it but the G●spell foretold This I would say that as Dauid did and suffered many things which were not to haue an end and consummation in Dauid but were to fore-shew the doings and sufferings of Christ the true Dauid He is called Dauid by Hieremy Ezechiel and Hosea to speake of no more and the glory that should follow after so we are to thinke that the Psalmist requiring the Kings of those dayes to be wise and to stoope to Dauids command doth by good

comfortable starre and will helpe such to right that suffer wrong What if they haue in one hand a cup of trembling the dregs wherof they cause the wicked of the Land to drinke off and sup vp yet in the other they haue Manna and a white stone and of the fruit of the Tree of life that is in the middest of the garden as it is in the Reue. and the same they reach forth vnto the innocent and will not suffer a haire of their head to perish And can such men be terrible vnto any they are not but onely to those whom their owne conscience doth first terrifie Prima est haec vltio quod se Iudice nemo nocens absoluitur that is This is the first torment that euill members doe suffer that their owne conscience doth first scarre them and set before them the things that they haue done and then you know what Saint Iohn saith If our heart or conscience condemne vs God is greater than our heart and knoweth all things and Saint Paul God bringeth to light the hidden things of darkenesse and maketh manifest the Counsels of the heart and then euery man hath praise of God 1 Cor. 4. It is meant euery man that doth well hath praise of God It is written of Alcibiades that hearing that a shrewd inditement was framed against him when he was abroad in the seruice of his Country he betooke himselfe to his heeles and being encountred and demanded by a friend of his What hee meant to shame himselfe and wrong his Country Will ye not said he commend your cause to your Country and trust it Indeed said Alcibiades I le trust it farre but when my life lies vpon the stake I will trust neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither neither my natiue Country nor my naturall mother lest in stead of a white Counter she should cast a black-one into the bag and so helpe to cast me away Alcibiades though he had beene much honester than he was yet might misdoubt the sequell of a tryall in Athens where the state was popular and where matters were carried many times rather according vnto passion than according vnto merit Manus sustulerunt Psephisma natum est and then away with him away with him So the worthy Romane Orator that had made his Country as much bound vnto him for sauing it from destruction as himselfe was bound to his Country for his breeding and bringing vp might well be allowed to flee out of it when his capitall enemy ruled the rost and was Tribune the Tribunes of Rome being of that Soueraigne authority that agreeing together they might command the death of the greatest and most Peerelesse Peere as appeareth by Plinie lib. 7. cap. 45. where he speaketh of Metellus Macedonicus This was a pittifull Estate where they that were appointed for the safegard and protection of the vertuous proued many of them authors of their bane and ruine But yet it was not so bad as vnder Marius when he returned from banishment for being attended and accompanied by a company of Cut-throats he gaue them this watch-word that whomsoeuer he spake not vnto or nodded at least when he met him they should repute him for an enemy and kill him without mercy or iudgement Who would care to liue vnder such a gouernment where liuing neuer so well his life might so easily and so wrongfully be taken from him This may moue vs beloued to blesse God for our times for our godly Gouernours for our wise Gouernours vnder whom if they may haue their will nothing but a mans owne offence can condemne him If they may haue their will I say for sometimes there arise vp false witnesses which depose things they know not and which were nothing so and so bring a true man to his end Was not Naboth the Iezrelite ouerthrowne by such a practice 1 Reg. 21 Was not Stephen by the like Acts 6.7 I forbeare to recite Athanasius and Narcissus with many other out of the Ecclesiastike Story which were some of them brought vnto their death other-some endangered by false witnesses There is scarcely any that heares me this day so void of experience or so young but he hath heard of some that suffered for a supposed offence which not they but others had committed and confessed so much at their end else-where This is much to be lamented but cannot by any meanes be remedyed for that which is past nor preuented for the time to come except there were a Law made that whosoeuer either by forswearing himselfe or procuring others to doe the like shall be the cause of death to an innocent man shall suffer the punishmēt that he brought vpon the other This is that which is expressely commanded Deut. 19. Life shall goe for life eye for eye c. where he speaketh of the punishment due vnto false witnesses I read that in Tenedos a small Iland but there was sharpe Iustice it appeareth there was a Law or Custome as strong as Law that he that accused another of a capitall crime should haue a naked Axe holden ouer his head wherewith he was to be beheaded if he did not proue his accusation Now this was very hard that it should be death to accuse one wrongfully for it is necessary that there be accusers in a State that they which be perfect may be knowne and they that are faulty may be found out as it is very behoouefull that there be dogs about a house to giue warning of theeues or suspected persons yet as these if they catch a true man by the bosome deserue not onely to be rebuked but also to be banged yea and to haue their legs broken so it is not vniust that the very accusing of a righteous man if it be prosecuted with eagernesse and vpon no probable ground should be chastized and fined deepely but now when a man shall aduisedly and maliciously forsweare himselfe and procure periury from others to compasse and procure the death of the innocent whereby the said innocent perisheth then methinkes it were pity that he that was the author of death vnto another should himselfe suffer lesse than death for he commeth within the compasse of the eternall Law of God mentioned in Genesis Hee that sheadeth mans blood by man shall his blood be shed By man By what man A priuate man No but gnal meimar daijanaija that is By the word or commandment of the Iudges as the Chaldy Paraphrast doth rightly vnderstand it and it is the voyce of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man suffer according to that which he hath done much good may it doe him Thus much Adoni-bezeck a man out of the Church confessed Iudges 1. that is As I did to others so God hath requited me I cut from others their thumbes and great toes and therefore I am iustly serued to haue mine cut off And therefore no maruell if Samuel told Agag As thy