Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	evil_a	speak_v	treasure_n	3,744	5	10.2424	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92861	Justice upon the armie remonstrance. Or A rebuke of that evill spirit that leads them in their counsels and actions. With a discovery of the contrariety and enmity in their waies, to the good spirit and minde of God. Dedicated to the Generall, and the Councel of War. By William Sedgwick.	Sedgwick, William, 1609 or 10-1669?	1648 (1648)	Wing S2385; Thomason E475_34; ESTC R204449	51,573	59

he hath lost of his getting into his seat and Throne again and of the disposition of the generallity of people to help him to his beloved dignity whence you make such totall conclusions not onely of probabilities of danger but certain insecurity and perpetuall prejudice to publi●e interest supposd the best constitutions and strictest laws imaginable c. page 47. These things doe declare that these Concessions are not long lived and doe prophesie the restitution of the King to his ancient Rights and give a clear testimony to the immortality and stability of Kinglines You see that the King hath a will to redeeme his present losse you may see it in your owne hearts that every man hath a lust after power and authority And you have seene it in his constant carriage For my part I condemne his unlawfull seeking of it and any falshood in it but if he should not endeavour the maintaining and restoring of the dignity of Kings Hee were false to his trust and the glory and majesty of God that he is intrusted with And therefore that desire of recovering his losse is justifiable in him yea I should condemne him as unbelieving and weake spirited if he should not hope for it and constantly aime at it But here 's his misery and yours for the present that you are not acquainted with that fulnesse of power that is in God to dispense and that wisdom whereby it shall be disposd so that he shall have as much and more then ever he had and you all and more then you desire and that way will be shewed him to confirme what you aske of him and give you more and yet continue his owne Royalty in the greatest abso lutenesse and perfection And for want of this you are tugging and pulling the Kingdome in peices to satisfie your selves with dominion whereas if you were in a right understanding of things there is enough in God in the nation to satisfie all desires and largenesse enough for all to have what they would without entrenching one upon another or maligning one another If he desire it in a carnall and wicked way he shall never have it If he commit it to the Lord and expect it from him he shall have it and that will be his and our mercy T is granted then that he hath a minde to recover and that this is according to his principle and maybe managed rightly and not to the prejudice of the Parliament or his opposers And that he shall rise yea is now great your Remonstrance seales to it You condemne the Parliament for owning him so farre as to seeke to him by a Treaty and you by taking such paines to arme your selves against him make it manifest he hath a great power which is a wonder that a Prince spoild of all his authority naked a prisoner destitute of all friends and helps wholly at the dispose of others tied and bound with all obligations a that a Parliament can imagine to hold him should yet be such terrour to you and fright you into such a large Remonstrance and such perilous proceedings as you are upon to save your selves from him that is now a worme either you are full of fear that are so affected with a shadow or else there is some strange power in him As you give testimony to his power so you take a course to advance it for there is nothing that hath any sparke of God in it but the more it is suppresid the more it rises afflictions being alwaies great improvements to good things which shine most when they are tried You speake of his reputation pag. 36. The more you crush him the sweeter savour comes from him and while he suffers the Spirit of God and glory rest upon him There is a sweet glory sparkling in him by suffering though you see it not You do but rend away his corruptions from him and help to wast his drosse and draw forth that hidden excellency that is in him and naturally men are ready to pity sufferers When nothing will gaine me affliction will I confesse his sufferings make me a Royalist that never cared for him He that doth and can suffer shall have my heart you had it while you suffered now you are great and need it not the poore suffering oppressed King and his party shall have my compassion your severe punishing him for his weaknesse in government and great abuse of government your selves will beget in people an high account of the King and provoke them to greater rage against you and therefore you are upon foolish waies while you are seeking to prevent these evils you are running further into them you are raising more evils against your selves not allaying of them T is the power of love binds men from hurting you cruelty inrages men and will turne men into Devils against you Fourthly Your speech shewes what 's within Out of the abundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things no man can speake any thing but himselfe T is our happinesse to live to see the hearts of men clearly brought forth You tell us of the King how probable yea demonstrable t is that he will cast off these verball and literall confessions and concessions and that his yeilding for the present is but upon designe to obtaine the Throne but when be hath it hee 'l quickly breake and have colourable grounds for it Which doth but tell us what you would doe or what is in your hearts to doe It seemes you are able to teach the King deceit and to shew him a way to escape out of all engagements Charity thinketh no evill because it thinks nothing but God it hopes all things believes all things because it sees God at the bottom of all things But you hope for nothing but deceite falshood and treachery Wise to doe evill but to doe good no knowledge You speake evill but cannot sgeake good Curse you doe but blesse not you never speake any good of the King or any but in scorne and so you mention the King Good man So large and cunning in discovery of ill and void of good shewes you empty of one and full of the other Fifthly You expresse a multitude of dangers ready to come upon us by this Treaty from the King his reputation party their multitude their activity their greatnesse from abroad from home from the Parliament their divisions their burdening the people with taxes from the force that is upon the King c. Feare hath taken bold of you it en compasses you about on every side Like Cain that saies Every one that meeteth me will kill me you know no safety Can this be away of God Doth not God establish our goings and set our feet upon a rock and make us able to lye downe and sleepe in a wildernesse and not be

God is so Diabolical as there 's no excuse for it by doing this men shew them selves Devils for whom there 's no mercy no favour It follows For wherein thou judgest another thou condemnest thy selfe for thou that judgest dost the same things There is a fellowship in evill as in good every man while he is a sinner hath in him whatever any sinner hath as every righteous man hath what ever another righteous man hath If you judge any part of your nature you judge the whole If a man that lives in the world then your selves your spirits principles actions which are all worldly and sinfull Especially and particularly what ever any party accuses another of concerning these warres they themselves doe the same things To instance in the present case You judge the King guilty of breaking Covenant of betraying trust have we not broke our oath of Allegiance to him and betrayed the trust he put in his people and have not we likewise betrayed that trust the Parliament put in us when after promises of subjection to them the Army refused and made warre with them You judge him guilty of all the bloud rapine spoile Dare any man say he is not guilty of it Were we absolute in taking up armes in prosecuting the warre in continuing in armes Is there not in all self-love malice revenge envy distrust of God Had we beene rightly carried in freeing England from oppression we had freely laid downe our lives in a voluntary suffering and that would have saved the Kingdome whereas by our rash running to force we are guilty of the miseries of warre as well as the King But in continuing the Army after your enemies subdued you are manifestly guilty of the present oppression upon the poore people of the intolerable burden of free-quarter and unreasonable taxes You charge him for seeking to set up his owne interest of will and power Doe you not doe the same thing What doe you now but set up will and power Going beside all Law and right to set up the worst will and power the will and power of People of the sword Therefore let me expostulate with you as that Apostle Thou that saiest a man should not steal doest thou steal c. Thou that hast so much light as to oppose tyranny art thou the veriest tyrant Thou that plead'ft for Laws art thou greatest violater of Laws We will goe further with the Apostle Thou that abhorrest Idols doest thou commit sacriledge You abhorre his waies as grosse but you have more secret and close iniquities you rob God even of his Throne setting up your formal religion in the place of God you complain of shedding innocent blood and you shed the truly innocent blood of Christ Of Rapine and spoyle and you daily spoyle the Temple of God your own bodies and soules with your noysome lusts Afterwards verse 3. Thinkest thou this O man that judgest them that doe such things and doest the same that thou shalt escape the judgement of God He that judgeth is guilty and his guilt begins to stir in him God begins to write bitternes in the conscience and then to save himselfe he begins to judge others judgement of men is the constant effect of troubled spirits and this is your condition you are restlesse in your selves you finde God frowning upon you for your sinnes that makes you seeke for fatis faction for blood that it may be expiated and the wrath of God appeased The fire is kindled in your owne hearts your tongues are set on fire of hell If you had the peace of God upon true grounds you would be still or if your consciences were besprinckled with the blood of Christ you would not seek for expiation But there is the voice of thy brothers blood the blood of Abel cries not the blood of Christ The blood of Christ if you knew it cries peace reconciliation union favour love taking away enmity The bloud of Abel for revenge for justice this is your voice which shews a Cains spirit you are troubled for your sinnes Thinkest thou to escape the righteous judgement of God no thou art running farther into it you are not quitting your selves but increasing your evils Or despisest thou the riches of his goodnesse God hath been gracious unto you and re priev'd you for a while from destruction doe you thus abuse it to harden your hearts to pride malice and wicked insulting over your brethrent is this the use of your Victories to have oportunities to doe more mischiefe And so treasure up wrath for your selves For all that you lay upon others you provide it and store it up for your selves God hath declar'd you know rich mercie to the King and his party in my Booke called The Leaves of the Tree of Life You despise this rich mercy scorne it and set up your mercylesse justice against it Not knowing that the goodnesse of God leades to repentance you require repentance before mercy Gods goodnesse goes before and leads to repentance and that goodnesse that hath beene manifest though you ignorantly despise it counting it folly and madnesse upon no other ground but because t is too rich and good for you to apprehend it shall produce its owne effect in power and manifest your ungodlinesse in contradicting of it And know you that no man shall appeare either directly or indirectly against it but he shall by it discover the evill of his owne heart and manifest that he walkes in darknesse and knowes not the glorious counsell of the Lord. There is one place more I would have the world consider and it would make them afraid of judging Math. 7.1 c. Judge not that you be not judged You have judged the King and his party for it you shall be judged I 'le judge you And what judgement yee judge you shall have that measure that you give him you shall receive You exclude him from peace you have none your selves You thrust him from mercy you have no mercy your selves You live not in the enjoyment of divine love if you did you could not be so cruell as you are such enemies to peace You are that evill servant God hath forgiven you ten thousand talents you come and take your fellow servant by the throat for an hundred pence The Lord is wrath with you and now your forgivenesse is recald and you must pay the utmost farthing You shall not have mercy as you have had it freely but you shall suffer for it You remember the Kings finnes God will remember yours againe Know this you are not in the Kingdome of God nor blessed if you were you would be peace-makers for Blessed are the peace-makers for theirs is the Kingdome of heaven they that are blessed by the enjoyment of God and in the light of Gods Kingdom they see all things in union the King one with God and the Parliament and people one with the King they are one in God in his largenesse of love but you are

no knowledge of God to see pride self-love contention for the world rebellion falshood folly and hatred of God to be in such zealous pretenders to the spirit of God As you have not the power of godlinesse so you have many visible grosse lusts and evill principles which morall men doe oppose in you you are not pure nor is it onely for your purity as you suppose that the Kings party oppose you but for your withstanding some things that are good in them and such as their consciences are bound by God to prosecute though there be that wickednesse in many of them too to hate that of God that hath appeared in you because different from theirs but their opposition is not directly against the face of God for that never shin'd forth clearly in us but against that particular form as destructive to theirs and our carnall principles which were contrary to theirs and those obscured with many infirmities too so that t is high pride for us to thinke that we are all Saints godly c. and they enemies to God because to us And 2. It is as much uncharitablenesse to judge them as altogether in the darke for though they are indeed visibly in greater loosenesse many of them and more in the condition of the Centiles living more manifestly according to the course of the world c. yet in many things you have justified their principles as more righteous then yours and many of their persons more sober patient loving gentle yea more knowing and discerning in the things of God then you And though there be amongst that party the greatest visible and morall wickednesse yet there is among you the greatest enmity and malignancy to the spirit of God the greatest pride hypocrisy selfe confidence and spirituall wickednesse And this you will know that thus judge after the flesh that those Publicans and Harlots shall enter into the Kingdome of God before you Many of them shall come from the East and from the West and from the remotest parts of the earth and greatest distance from God and sit downe with Abraham Isaac and Jacob in the Kingdome of God and you shall be thrust out Therefore this manner of judging of yours of accounting them evill and your selves good is one of those strong delusions spoken of whereby you are First Led to the destroying of others as righteous as your selves S●condly Kept off from the sight of your owne iniquities and and making warre with them for indeed these two parties are within you and if you were not kept by this formally fleshly opposing of sinne in others you would have no other contention but with sinne in your owne breasts to destroy those workes of the Devill in which you are bound Till you lay downe this fleshly warre with others and begin that spirituall warre with Antichrist Malignants c. in your owne hearts you will never have peace And to satisfie you and all parts in the Kingdome concerning these oppositions and contests in religious matters t is thus All men are in the darke and know not the whole body of divine truth onely lay hold each of some part of it So that truth which is one in it selfe in and amongst the darknesse of men is divided cut in pieces and lies scattered about here and there and every one holds what ha holds in enmity and contrariety to others and through pride and malice with that good that is in him opposes God and goodnesse in others that by this all may be ashamed and broken in pieces and become guilty before God and made at last to come downe from their proud conceits and see they are fooles and know nothing as they ought to know and to be willing to learne of others After you have stated the controversy to prove the injustice of an accommodation you fall upon the King judging him in the highest manner as guilty of the foulest treason murder c. and that too in a most unpardonable and irreconcilable way as incapable of mercy and beyond all peace and accommodation There is nothing wherein the Devill is more exercisd then in accusing from which he hath his name and there is nothing wherein he hath more corrupted the nature of man in these last daies then this it being that generall forme into which he hath cast the spirits of men whence they are called 2 Tim. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accusers or in plaine English Devils Men are now very ordinarily and with a shew of justice Devils one to another This is common amongst men especially amongst religious and professing men The Scribes and Pharisees men in the highest forme of religion are the most guilty of it thinking ordinarily that they have right to judge and this is notoriously your sinne in this worke To destroy it in you and others we shall set set out the evill of it as it hath beene expressed in some Scriptures Rom. 2.1 Thou art unexcusable Oh man whosoever thou art that judgest God hath reserved the authority of judgement to himselfe who is and will be Judge of all its proper for God onely who knowes hearts who onely knowes good and evill who can save as well as destroy and therefore not fit for man who can do neither good nor evill at best he cannot save and therefore most unfit to be a judge Therefore you whosoever you are be you never so good men religious men blest with never so great favours you have nothing to doe to judge while you are men If it be objected then there should be no Judges amongst men I answer Judges are Gods I have said ye are Gods and if they have not the power and goodnes of God as wel as the place and title they are Idols Heathen Gods and when we say God is Judge alone we meane not God out of but in man or man taken up into the Righteousnesse and Authority of God man sanctified by God Secondly Man a judge is inexcusable he that will be a judge is supposed to be so high in holinesse so innocent as needs no excuse he that is in the nature of God t is a shame for him to think of an excuse T is my infirmity I am a sinner but I have a Saviour T is a dangerous thing therefore being men and needing excuse for your weaknesse that you presume to be judges and put your selves out of excuse you cannot say you are ignorant no you are wise judges you cannot say you are weake no you are strong to sentence others you cannot say you are sinners being judges of the law you may not be thought breakers Or for a vile man to lift up himselfe in the place of God to be so sottishly blinde in himselfe as not to see his owne filthinesse and conceive himself a God it 's a presumption that admits of no excuse t is so gross or for a man to be so cruel to his brother as to judge him and thrust him out of the grace of