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
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

cursing dividing and so are in the Kingdome of darknesse and the Devill This is your judgement all the evill that you bring forth is within you t is your owne though you will fix it upon another if it were not in you you would not could not produce it And why beholdest thou the mote in thy brothers eye but considerest not the beame that is in thine owne eye c. The evils that you charge the King and his party with though great in your narrow mindes are but motes in the account of God your smalnesse aggravates them his largenesse lessens them He that counts the nations as a drop of a bucket and dust of the ballance counts these miscarriages that are amongst the nations a very small matter easily blowes away that which you silly creatures lift at as mountaines toile and sweat at it to bring forth ruine from it T is but a mote to a godly heart easily forgiven and a mote in the eye hindring sight the King and his party many of them saw no better thought they ought to defend their right against us that rebeld And now it s a more in the eye indeed it vexes them they are afflicted for it under the hand of God and that 's your cruelty You persecute him whom the Lord hath finitten and talke to the griefe of those whom God hath wounded But you have a beame in your eye Your sinnes are greater being aggravated by many mercies much light that others have not enjoyed your sinne is a beame your religion strength upon which you leane and lay so much weight that 's become an iniquity and a beame in your eye that you cannot distinguish any thing nor discerne good from evill but are starke blinde you cannot see your brethren but judge them enemies and enemies are not fit judges and if you could see them brethren you would not judg them as you doe you cannot see to pull out the mote to take away the evill and leave the eye but you are pulling out the eye the eye of the Kingdome one that is the apple of Gods eye of whom he fares Touch it not not the eye onely but the head and so the whole body taking away the eye that you may leade the body whether you please Having taken this power of judging out of your hands and shewd your sinne and shame in presuming upon it We shall now consider some grounds you lay downe why the King is not to be received againe to peace nor restored to his office and dignity And we shall in the view of them see how much your injustice is against God and your selves in that where you professe for justice First You insist upon this pag. 24. God hath given him so clearly in your hands to doe justice and afterward God hath given a double judgement against him c. And elsewhere you pag. 5. to set forth Gods favour to you you say God makes hast to judgement and hath appeared as a severe avenger T is true God hath judged the King againe and againe and dealt very severely with Him He is the greatest sufferer in the Kingdome having lost His Crowne Honour Family Liberty Revenue c. And you thrive increase in wealth honour live better now then ever are Lords where you come and you add misery to misery and affliction to affliction Is this justice or malice Hath God judged twice And why will you not submit to his judgement Why will you take it out of Gods hand Doth not God know how to doe it Is he not severe enough You say he is severe Doth he want wisedome to secure himselfe and his people He knowes not how to make all sure you must mend it When did God chasten or judge man and then give him to men to chasten againe Or when did Gods people fall upon punishing after God had done it Is God weary of afflicting and repents him of the evill or remisse in executing his judgement that you would have men take it into their hands Know foolish men your plea is your condemnation and what you bring as your strength shewes your rebellion and unsubjection to the judgement of God Secondly You argue pag. 24. No remorse appearing proportionable to the offence if that could be seene you should regard it with a proportionable tendernesse towards him Herein you destroy and deny that free mercy of God upon which you have lived a long while and manifest that your profession of the Gospell was indeed but in letter not in power if it had you would as freely forgive as God for Christs sake forgave you And give freely as you have received freely Where the love of God and the Gospell comes in power it transformes and changes the person into its owne glory and makes a Christian be indeed to others what God is to him and in him You requiring proportionable remorse for the offence and then will give proportionable regard how legall and humane is this God forgives and shewes mercy that men may repent he loves first before we can love but you must receive good before you can give and will see repentance before grace and that in the severest way of merit Such sure will be the way of God to you yea such it is and your hearts are dry and utterly void of the riches of divine mercy and you live upon your workes duties experience victories and such empty huskes and not upon the love of God or else you would not bring forth such wretched harsh flinty stuffe as this is Then you say There is no change of heart no repentance no free nor full yeilding to all the parts of publique and religious interest you know not the heart nor can you judge of the Kings principles they are too high for you you know not your owne hearts and therefore not his you expect he should turne not to God but to your forme of religion and government and cannot count any thing a change but yeilding to your way which if he should he should but be seven times more the Child of the Devill T is true the King hardly parts with his right and unwilling to commit the government wholly into others hands but he hath done it though in weaknesse and darknesse in a smoke but for you to quench this smoking flax is not the spirit of Christ he is in a doubting condition 'tweene willingnesse to yeild and a feare of wronging himselfe his posterity and others by his grants t is a hard case and deserves bowels of pity and is pitied by the bowels of the mercy of God though you deale harshly with him It s a hard thing to part with honour and greatnesse it s easier far to seeke and get it then leave it and if you could remember how God got ground in our hearts when he came to change us how we disputed every inch never yeilded to the Lord but by constraint you would accept of the Kings compliance But remember the