Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	let_v	lord_n	pharaoh_n	2,368	5	10.5791	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12216	A counter-plea to an apostataes [sic] pardon A sermon preached at Paules Crosse vpon Shroue-Sunday, February 15. 1617. By Robert Sibthorpe, preacher of the Word of God at Waterstratforde in Buckingamshire.	Sybthorpe, Robert, d. 1662.	1618 (1618)	STC 22527; ESTC S117406	35,467	60

charissimi tota ●●entione cogitate vit am corrigite mores mutate mala tentamina resistendo v●●cite Perpetrata autem fletibus punite c. Greg. mag hom 1. in Euang. preuented by repentance the face of that most iust Iudges seuere sentence Certè turpis aut nulla in Die Iuaicii erit excusatio sayth Saint Chrysostome Surely eyther confounded with shame the sinner shall stand speechlesse Mat. 22.12 Or ex ore tuo te iudicabo serue nequam Luc. 19 22. His Apologie shall bee but the further pleading his impiety and his excuse aggrauate his accusation But peraduenture some who thinkes it not yet full time to take his leaue of the sweet delights of sinne is of sufficient capacity to cozen his owne soule Ob. Repentance deferred may secretly seem to haue spied this starting hole although I sinne a long season yet I will repent at the last and then I am not preiudiced for my pardon For n Ezech. 18. at what time soeuer a sinner doth repent him of his sinnes from the bottome of his heart I will put all his wickednesse out of my remembrance sayth the Lord. To whom let this solution satisfie Besides that in that place Ezec. 18.20.21 which is the place pretended Or I know no other It is required that repentance be frō the bottome of the heart Et serararò seria as Saint o Multos solet ser●●ma poeninitentia decipere Aug. ●er 36. Aug That which is late is seldom liuely but onely pretended and not intended Like Pharaohs during the present plague Exod. 9.27 Or Antiochus in his extremity 2. Math 9.7 Besides this I say which is seldome seene p Luc. 23.43 and but once instaned in sacred scripture Once to the end that none despayre and yet but once that none prefume In the forenamed Text of Ezechiel there is adioyned Doing If hee keepe my statutes and do that which is lawful and right which must necessarily inferre a Conclusion against deferring Repentance vntill the time of mans dissolution for what doing what worke what deuice what knowledge what wisdome is there in the graue whether thou goest Eccles 9.20 Reasons And therefore this must infallably imply a speedy repentance which may bee further enforced 1. Not only from the q Si quis positus in extrema necessitate suae agritudin●s voluerit accipere Poenitentiam accipit cisi fateor vobis non illi neganius quod petit sed nec praesumimus quod bene hine exit Aug de Mir●sacr Scrip. inconuenience of choosing out the end of sicknes for the beginning of repentance When as Saint Aug lbi rapitur intensio mentis vbi vis doloris The minds Meditation is distracted to the place where the body is disturbed 2. Not only from the r Quem morbus vrget poena terret ad verā vix veniet satisfactionem Maxime cum silij quos illicite dilexit sint praesentes vxor Mundus ad se vocet Aug ser 36. inhability of a crazed Creature to vndergoe so great a burden and numberlesse number of sighes forrowes troubles teares watchings fastings prayers perils conflicts conferences and consultations as the strongest body in the perfectest state vnlesse God enable it is not sufficient for 3 But also from the impossibility of mans repenting at his own pleasure ſ In culpam incidisse naturae est Dolere virtutis Amb l. 1 de Dauid Repentance being a grace of God and not a gift of Nature For there is no man that hath power ouer the Spirit to receyue the Spirit neyther hath he power in the day of death Eccl. 8.8 There may be indeed a kind of sorrow or heauines in man 2. Cor. 7.10 which is but like a Melancholy passion forerunning a misfortune the Prelude to eternall vnhappinesse But to haue a godly sorrow Repentance not to be repented of as in the same place the Apostle distinguisheth It must be granted of God Act. 11.28 By the Prince and Sauiour of Israel Act. 5.31 But as a Father hath religiously obserued Qui promisit paenitenti veniam non promisit delinquenti paenitentiam Hee that promised pardon vnto the repentant neuer promised repentance to the wilfull delinquent neyther hath he giuen protection Peccandi in crastinum vnto the perseuering sinner And therfore take heed lest by deferring as if thou despisest Gods goodnesse and patience which should leade thee to Repentance Rom. 2.4 Thou at the length reape vnto thy selfe a hard and reprobate heart which cannot repent Ver. 5. Which is neyther vniust with God as Rom. 1.24 The Apostle laies down the Axiom Nor vnaccustomed to miserable men as Exod 10.20 Presumptuous Pharaoh Heb. 12.17 Prophane Esau Ioh. 12.40 Apostatical Israel are set forth for fearefull examples Presume not therefore on Gods mercy to binde one sinne vpon another for in one thou shalt not goe vnpunished Eccles 7.8 Vis ergo liberari Paenitentiam age dum sanus es saith Saint Augustine Wilt thou be assured of deliuerance then repent whilst thou art in health and prosperity and hearten not thy selfe by thy former sinnes nor say not I haue sinned what harme hath come vnto me and therefore I will still doe so for although the Lord be long suffering yet in no wise hee will let thee goe Eccles 5.4 For though a Sinner doe euill a hundred times his dayes be prolonged yet it shall not bee well with him at the last but he shall be cut off as a shadow Eccles 12.13 For if he dealt so with Pharaoh as potent as thee in power If so with Esau as importunate as thee in prayer If so with Israel as inward as thee in affection How shall hee pardon thee for this And thus much shall suffice to haue beene spoken touching the first part which is the Expostulation now we descend vnto the second which is the reason Thy children haue forsaken mee and sworne by those that are no Gods c. And therein Part. 2. First of the persons Thy Children which is Metaphorically vsed for the people of Iudath Pro subditis et Discipulis as Saint Hieron For the subiects vnto the Prince who is a Nurcing Fathers c. Isai 49.23 Pater Patriae the Father of his Country And for the Disciples of the Priests who are b 1 Cor. 4.15 Gal. 4.19 Paerentes spirituales in Christo The spiritual fathers of their Flockes in Christ To both whome both those are Children Whereout as the care of Superiours shall hereafter be collected Obedience of inferiours so the obedience and honour which Inferiours owe vnto them shall first be obserued because Nescit regnare qui non didicit obedire He knowes not how to Rule who hath not first learned to obeye And a c Malach. 1. sonne honoureth his Father and a seruant feares his Lord if they be then your Fatherss where is their honour If they bee your Lords where is their feare For euen such children must be obedient vnto these

2.21.22 It being almost impossible for them who were once enlightned and had tasted of the heauenly gift and were made partakers of the holy Ghost and had tasted of the good Word of God and the powers of the world to come That they falling away a Vide Deering on the Heb. c. I● Denison Sermen at Paules Crosse .i. 1. Wittingly 2. Willingly 3. Malitiously and 4. Totally that they should be renued againe by repentance Heb. 6.4.5.6 And without that there is no Pardon Luc. 13.3 Oh therefore take heed Brethren lest there bee in any of you an euill heart of vnbeleefe in departing from the liuing God But exhort one another dayly whilest it is called to day least any of you bee hardned through the deceitfulnesse of Sinne Heb. 3.12.13 And so at the length you heare this reason as a Counterplea against your pardō Thy Children haue for saken me c. And thus much of the first part and first particle of the second part of the Reason which is the persons and their Apostasie Now to the second which is the ensuing sinnes And sworne by those that be no Gods c. First of Swearing And sworne Wherein that we might at once meete with the impiety of the Papist the prophanesse of the Atheist and the errour of the Anabaptist We will briefly runne through those Sweares 1 First What an Oath is 2 Secondly Whether it be lawfull to sweare at all or not 3 Thirdly When it is lawfull 4 Fourthly How we must sweare 5 What is to be auoyded in Swearing 6 Sixthly What is the punishment of offenders by Swearing For the First An Oath Perkins our English Schoole-master Cas Cons Lib. 2. c. 17. s 1 hath left vs this definition An Oath is a religious and necessary confirmation of things doubtfull by calling on God to be a witnesse of the truth and a Reuenger of falshood 1. A Confirmation according to that of the Apostle Heb. 6.16 An oath for Confirmation is amongst men the ende of strife 2 And that a religious not a prophane Confirmation answerable to that of the Prophet Isai 19.18 Thou shalt sweare by the Lord of Hostes .i. as part of thy Religion that thou sweare by none other 3 And that onely necessary and not needlesse Math. 5.34.4 And that alwayes truely and not treacherously For God will come neere to such in iudgement and be a swift witnes against them Mal. 3.5 Whereupon sithence an oath is a Confirmation and end of strife the reuerentest league betwixt man and man as appeares in Isaack and Abimelech Gen. 26.28.29 Let there bee an Oath betwixt vs and let vs make a Couenant with thee that thou wilt doe vs no hurt Yea the most sacred bonde betwixt God and man Heb. 6.13 When God made promise to Abraham because he had no greater assurance then an Oath to gine him Nor no greater then himselfe to sweare by Hee swore by himselfe 1. As this dooth admonish vs how inuiolably it should be obserued 2. So dooth it enforme vs how Charily it should be taken As concerning the awfull obseruing of it Religious antiquity neuer made question Reuerence of an Oath by 1 Beleeners but it surpassed the power of all Obligations Whereupon Gen. 24 2. to 10. Abraham being to oblige his seruant most surely to performe the greatest trust that euer was committed to him euen for the earthly weale or woe of his a Gen. 22.2 2 Infidels onely sonne hee preferres an Oath before all promises threates or pledges yea euen amongest b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Odys E. superstitious Idolaters it was held so sacred that Ahab trusted the Oath of any Nation aboue his owne diligentest Inquisition in his personall enquirie after Eliah 1. Reg. 18.10 Yea both amongst Beleeuers and Infidels it was esteemed so absolute as that vpon an Oth c Gc. 31.44 to 54 Iacob trustes Laban and Laban Iacob Although not onely they differd in the manner of seruice but euen for the Matter serued different Gods The one the Idols the other the God of his Fathers And how religiously then should this sacred Ceremony bee obserued amongst Christians that they might neuer disappoint their Neighbours of that they sware vnto them although it were to their own hinderance Psal 15.5 And how much more immutably should it binde them to the performance of so lawfully confirmed promises beyond all humane Articles or couenants Since we doe not sweare by him that is no God but by him d Exod. 20.7 Who will not suffer those to goe vnpunisht who take his Name in vaine Which since it is so How wary should we bee in entring into such a bond correspondent to the Counsell of the Preacher Eccles 5.2 Bee not rashe with thy mouth and let not thine heart be hasty to vtter any Oath or Vow before God Suffer not thy mouth to cause thy soule to sinne Neyther say thou before the Angell that it was thine errour Wherefore should God bee angry at thy rash voice and destroy the worke of thine hands Ver. 6. Which that we might auoyde it is not impertinent to consider In the second place whether it be lawfull to sweare at all or not The Lawfulnes of an oath When Mat 5.34 and Iae. 5.12 Our Sauiour and his Disciples direct vs not to sweare at all To which the Geneuists Glosse may serue for sufficient answere That by those wordes all superfluous Others are vtterly debarred whether the name of God be therein mentioned or otherwise But by this hee takes not from the Magistrate his Authority who may require an oath for the maintenance of Iustice iudgement and trueth For these wordes are to bee vnderstood like vnto those Mark 10.23.24 How hardly shall a rich man enter into the Kingdome of Heauen that is which trusteth in Riches So sweare not at all that is in your ordinary communication Ne scilicet iurādo ad facilitatem iurandi veniatur et de facilitate ad consuctudinem de consuetudine in Periurium decidatur as Saint Augustine Least swearing grow to facility facility to custome custome to habite habite to periury Non penitus iurare probibuit sed occasionē perturij quod perfectius est euitare docuit sayth Gregory He did not forbidde all lawfull Oathes in a Christian Communalty but that which is more laudable he taught how to auoyde Periury Whereby the a Hares●● videtu● anc●●ata ex Tradition●●● Clement Str●m●●d 7. Vbi dis●utat serfe●tum non 〈◊〉 bereu●●ar 〈◊〉 non pole 〈…〉 Gen. ●●u nec corā San lis c Anabaptisticall errour is confuted who imagine it vnlawfull to sweare iudicially which one absurdity being granted all sinne might be protected and no way for discouery All Truth concealed and no meanes for enquiry which Exod. 22.10.11 The Lord appointed should be done by an Oath But omitting this because I feare there are more which abuse it too ordinarily then there are which will not vse it at all I