Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	good_a	speak_v	treasure_n	5,167	5	10.0843	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69226	A confutation of atheisme by Iohn Doue Doctor of Diuinitie. The contents are to be seene in the page following	Dove, John, 1560 or 61-1618.	1605 (1605)	STC 7078; ESTC S110103	85,385	102

Saephira with present death for telling a lye to the holy Ghost And because miracles after a short time were to cease our Sauiour Christ left the sworde of excommunication in his Church to be in place of miracles and to continue vnto the end of the worlde And since the Church hath no other sword now but the cēsure of excōmunication which is so greatly dispised if it would please God to put it the hearts of Princes to strengthen excommunication with their Princely authoritye to adde the sworde of the Kingdome to the keyes of the Church not to suffer any person that is noted of impietye to dwell in the lande none that is tanquam Publicanus Ethnicus as an heathen or infidell to dwell among Christians but to deliuer them ouer to the hang-man whome the Church hath deliuered ouer to Suthan vnles they he heartily openitent and speedily reformed no dout but then God would be better knowne in Iuda and his name in Ierusalem would be greater I say if any man be an Atheist let him not be honoured among the people but let him haue Micheas his entertainment which was to be fed with the bread of affliction and water of affliction or let him be banished out of the lande not by Ostracisme as Arist●des was for his vertues but as Ouid was for his vices and that I may vse the phrase of the holy Ghost let his house be made a Takes As Tully wished that it were written in euery mans forhead what he thought of the common-wealth of Rome that so true-hearted subiectes might be knowne from Traytours so I wish it were written in all mens forheads what they think of God and of Christian religion We can iudge no farther of them then wee heare by their blasphemy and prophane wordes which they vtter see by their loose liues and conuersations But so farre we may iudge as we heare and see and we finde there are so many that we haue good cause to crye out with the Prophet Dauid and to say Help Lord help there is not a godly man left for the faithful are fayled from among the children of men they speak deceitfully euery one with his neighbour flattering with their lippes and speake with a double heart the Lord cut off all flattering lips and the tongue that speaketh proud thinges Thus much I am fare there is no policye to religion no wisdome to well doing and most firme is the estate of that man be he high or of lowe degree which procureth God to be his freind Chapter 4. That there is a God THey which call them-selues the damned Crue yet doe think there is no damnation they sweare continually by the name of God and yet they think there is no God See how they are ouertaken vnawares As St. Paul might very well dispute with the Athenians in the defence of that God whome he preached vnto them and say There is a God besides all those Gods which you superstitiouslye doe worship and is yet vnknown vnto you witnes your selues and your owne Altar Doe not think it absurd that I preach vnto you such a God for if there be not why do you then erect an Altar vnto him write this superscriptiō vpon it IGNOTO DEO TO THE VNKNOWNE GOD. So I dispute against them if they be as they confesse their selues a damned crue how shall they thinke to escape damnation If they swearo by the name of God why doe they deny God for in swearing by him vnawares they doe confesse him They weare by the woundes and bloud of Christ yet deny the merits of the death of Christ The man of God calleth such men fooles and such fooles may be rebuked euen out of their owne Booke intituled THE SHIP OF FOOLES Preb scelus horrendum blasphema tricuspide telo Gent humana petit genitum Patris Altitonautis Atque illi exprobat quod nostros induit artus Languoresque tulit nostros miseratus abalto Casum insaelicen quo primus corruit Adam To them I say no more then out of their owne Booke Desine sacrilegis iterum crucifigere labris Virgineum partum poenamque horresce propinquane They were thought worthy to be put into the Ship of Fooles which are swearers but much more doe they shewe them selues to be fooles which sweare by God and yet say there is no God But I will proue to the damned Atheist by these reasons that there is a God First they read euery day in the booke of nature that there is a God I meane by the booke of nature the great frame of heauen earth For what is this whole visible world but Epistola a Deo scripta ad humanum genus A letter or Epistle written from God vnto mankind For in it we may read of the inuisible God in his workes and his name is engrauen there in hierographicall letters Lactantius proueth it out of Tully an heathen Philosopher by the same argument his wordes are these Nemo est tamrudis tam seris moribus quin oculos suos in coelum tollens tametsi nesciat cuius Dei prouidentia regatur hoc omne quod cernitur aliquam tamen esse intelligat ex ipsa rerum magnitudine moles dispositione constantia vtilitate pulchritudine temperatione nec possefieri quis id quod mirabiliratione constat consilio maiori aliquo sit instructū No man is such a rusticke so brutish and voyde of cōmon sence and reason but as often as he looketh vp to heauen if he deny this his owne eyes shall witnes against him for although this be not sufficient to bring him to the perfecte vnderstanding of that God by whose prouidence he seeth the worlde is gouerned yet what his eye hath seene his tongue may tell The very greatnes of the frame of heauen the constant motion of the starres the wonderfull temperature of the elements doth shewe there is a God which guideth these thinges and by a consequent there is a God which made these thinges Mercurius Trismegistus doth proue it Singula haec astra non similem aqualem cursum faciunt in coelo Quis est qui euique modum magnitudinem cursus terminauit vrsa haec quae circase voluitur vniuersum mundum secum circumferens quis est qui ei fabrifecit instrumentum quis est qui mariterminum imposuit quis est qui terram stabiliuit est enim aliquis ô Tati qui herum omnium factor est Dominus Impossibile enim est vellocum vel numerum vel mensuram terminari absque factore When we see the motion of the planets fixed starres contrary one to an other the celestiall spheres in continuall volubilitye the multiplicitye of their motions their diurnall or daylye course from the East to the West their retrograde and vyolent motion from the West to the East their trepidat motion from the South to the North. When we see the sea farre higher then the

he had rewarded him for so dooing Valerius Maximus citeth out of Tully the example of Dionysius the Tirant which did brag and boast of his sacrilege that when he sayled to the Temple of Proserpina which was at Locris to robbe the same the winde and weather did so much fauour him as if it had beene a pleasing thing to that Goddesse to doe her violence as if she had the rather prospered his nauigation giuen successe vnto his busines because he did robbe spoyle her Temple When the Turkes and Hungarians ioyne in battell the Hungarians armye cryeth out aloud Iesu Iesu The Turkes name their prophet Mahomet but Mahomet preuayleth against Iesus The greatest parte of the worlde are insidels and they encrease daily but the number of Christians doe decrease And this is agreeable to that which Prateolus obserueth which all eageth that among many causes of Atheisme this is not the least namely Euentus mirabiles quorum causas ignorant putant longe aliter fore si Deus existeret omnia cernens curans vt sunt faelicitas impiorum infaelicitas piorum eius Dei longanimitas qui atrocissimos peccatores statim non punit Strange euents which continually fall out contrary to the sence and reason of man the causes whereof man vnderstandeth not but thinketh that it would be otherwise if there were a God which did see and regarde humane affaires as for example the happines of the vngodly the vnhappy estate of the godlie and the long suffering of God him selfe which suffereth grieuous offenders so long to escape vnpunished whereas contrarywise if God would be pleased to shewe present examples of his iustice vpon sinners as he did when he turned Lots wife into a piller of Salt for looking back destroyed Sodom with fire brimstone for pride caused Ieroboam his hand to wither for burning Incence Eli to breake his necke for suffering his Children to abuse the Priests office the earth to swallowe vp Core Dathan Abiram for their rebellion the Beares to deuour the Children for mocking Elisaeus the dogges to eate Iosabell for oppressing Naboth the fire to burne vp Nadah and Abihu for vsing prophane fier vpon the Altar which tooke away Saul his Kingdome for disobeying Samuel stroke Zachary with dumnes for vnbeleefe Elymas with blindenes for hindering the course of the Gospell Balthasar with death for prophaning the holy vessels Ananias and Saphira for telling a lye Gehezi with Leprosie for taking bribes and shut Moses out of the Land of Canaan for trespassing at the waters of Meriba I say if God would vouchsafe to dwell with vs as he did with them and shew such examples among vs as he did among them punish whole landes as he did Egipt for not letting his people goe no dout but Atheisme would cease and vngodly men would confesse that there is a God It is a signe that our sinnes are great and God doth not loue vs as he loued them And yet the Atheists haue but mistaken all this while for these be arguments rather to proue vnto them that there is a God For this is the Lords long suffering to bring them to repentance as St. Peter teacheth saying The Lord is not slack as some men account slacknes but is pacient towards vs and would haue no man to perish but would haue all men to come to repentance And as St. Paul saith Thou ô man despisest thou the riches of his bountifulnes and patience and long suffering not knowing that the bountifulnes of God leadeth thee to repentance but thou after thine hardnes and heart that cannot repent heapest vp as a treasure vnto thy selfe wrath against the day of wrath of the declaration of the iust iudgement of God But therefore the Prophet Dauid in the Psalme aboue rehearsed where he saith The wicked hath made boast of his hearts desire his waies alwayes prosper he inserteth these wordes in the middle of the sentence Thy iudgements ô Lord are farre aboue his sight And St. Augustine doth fully satisfie this point where he saith Diuina miserecordia ad impios ingratos peruenit Primo quia Deus facit oriri Solem super bonos pariter malos pluit super iustos iniustos Secundo vt quidam ista cogitantes ab impietate se corrigant Tertio vt quidam diuitias longanimitatis eius contemnentes sibi thesaurrizentiram Quarto patientia Dei ad poenitentiam inuitat malos sicut flagellum Dei ad patientiā erudit bonos Quinto quia placuit diuinae prouidentiae praeparare imposterū bona iustis quibus mali non fruentur et mala impij quibus boni non cruciabuntur Againe Si nunc omne peccatum plecteretur poenis temporalibus nihil vltimo iudicio reseruari putaretur si nullum peccatum nunc puniretur nulla Dei prouidentia esse crederetur Gods mercy is extended to the godlesse and vnthankfull men for these causes following First because he maketh his Sun to shine aswell vpon the vniust as the iust and his raine to fall vpon the godlesse aswel as the godly Secondly that some of them considering these thinges might repent them of their sinnes Thirdly that othersome despising the riches of his longanimitye might heape vp wrath vnto themselues Fourthly the patience of God doth invite and allure the wicked to repentance euen as the scourge of God doth instruct the godly vnto patiēce Fiftly because thath seemed good to the prouidence of God to prepare in an other worlde ioyes for the righteous whereof the vnrighteous shall not be partakers and punishments for the wicked which the godlye shall not feele And last of all if all offences were now punished with temporal punishmēts it wold be thought that nothing were reserued for the day of iudgement as contrarywise if nothing were punished temporallye in this worlde men would make a dout of Gods prouidence A fourth cause of Atheisme is the malice of Sathan as the Apostle sheweth vs If saith he our Gospell be yet hidden it is hidden to them which are lost in whome the God of this world hath blinded the mindes that is of the infidels that the light of the glorious Gospel of Christ should not shine in them Beholde Sathan his malice and cunning from time to time In the first two hundred yeares after the Passion of our Sauiour Christ he busied himselfe about the first Article of the Creed to ouerthrow that and therefore stirred vp the Marcionists the Gnosties the Maniches to teach that there was not one God the Father almightye maker of heauen and earth but diuers Gods But finding not his successe therein answerable to his malice ceased there and went to an other Article and so stirred vp Praxeas Noetus Paulus Saniosatanus to ouerthrowe the diuinitye of our Sauiour Christ his Sonne afterwad haeretickes to disproue his conception by the holy Ghost his birth of the Virgin Mary and the other Articles