Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	aaron_n	egypt_n	pharaoh_n	264	4	10.1699	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01981	The saints sacrifice: or, a commentarie on the CXVI. Psalme Which is, a gratulatory psalme, for deliverance from deadly distresse. By William Gouge, D.D.	Gouge, William, 1578-1653.	1632 (1632)	STC 12125; ESTC S103308	217,556	304

spirit keepe them from falling from their God The spirit is ready when the flesh is weake Yea The spirit lusteth against the flesh and restraineth it from fulfilling the lusts thereof So as when the flesh would rise against God the spirit keepeth it downe Let us therefore as many as be perfect be thus minded Let us testifie our high esteeme of the Lord our reverend respect towards him by not daring to entertaine a thought or to suffer a word to slip out of our mouth which may any way be derogatory to any of his excellencies or to think any thing of him otherwise then indeed he is Wilt thou condemne him that is most just Is it fit to say to a King Thou art wicked Or to Princes ye are ungodly How much lesse to him that accepteth not the persons of Princes nor regardeth the rich more then the poore Iob 34. 17 c. To admire and adore the unsearchable waies of the Almighty may well beseeme sonnes of men But to thinke a thought or to utter a word that may lay any blame upon them is sensuall and diabolicall To have thine heart well seasoned with a due respect of God be well informed in his excellencies and oft meditate thereon Ignorance of God is it that causeth many base and unmeet thoughts of him to enter into our hearts Want of meditation maketh what we know not to be remembred or not to be regarded Adde therefore to the meanes of information which God affordeth serious and setled meditation Thus thy mind being filled with divine thoughts will not suffer impious and blasphemous thoughts to harbour there §. 73. Of blaming men unjustly VIII MEn must not unjustly be blamed God made an expresse law against it and said Thou shalt not beare false witnesse against thy neighbour Many like prohibitions are in the word Though the wrong be done to man yet the fact is abominable to God who to restraine men from it hath enacted severe lawes against such as transgresse therein Yea they are accounted unworthy to dwell in Gods holy hill The wrong which by unjust accusing and blaming of men is done is one of the greatest wrongs that can be done against man because thereby that which of all other things is the most precious to man his good-name is impeached In which respect this sin though it be a direct wrong against man is stiled blasphemy and they who speake evill of men unjustly are said to blaspheme them which is according to the notation of the Greeke word to hurt a mans same or otherwise to assault one with tales to gawle and vexe him with rumours and reports Not without cause therefore hath the Holy Ghost resembled the tongues of such men to the tongue of a Serpent which is very poisonous to a rasor which is very sharpe and to a sharpe sword that pierceth deepe their teeth to speares and arrowes which are mortall instruments their throat to an open sepulchre that devoureth much and their words to the poison of adders which is a most venimous and pestilent poison How watchfull now ought we to be over our tongues whereby so great wrong may be done to man The tongue stands in a most slippery place words are out of the mouth many times before a man is aware of them the more watchfull therefore we ought to be With the tongue we blesse God Shall we therewith blaspheme men who are made after the similitude of God Shall there proceed out of the same mouth blessing and cursing My brethren these things ought not to be so As we make conscience of dishonouring God by improus and prophane speeches directly uttered against his divine Majesty so let us take heed of collaterall blasphemy against such as beare his image He that said Thou shalt not take the name of the Lord thy God in vaine said also Thou shalt not beare false witnesse against thy neighbour Now if thou blaspheme not the name of God yet if thou belie thy brother thou art become a transgressor of the law Let therefore that reverend respect which thou bearest to the name of God worke in thee a due respect to the name of man that thou do no wrong thereto §. 74. Of censuring all alike IX PAssion makes men judge all alike True it is that by reason of that naturall corruption which hath infected all mankind all are alike There is no difference For all have sinned and come short of the glory of God Thus a Prophet and an Apostle also not in passion but by immediate instinct of the Spirit said There is none righteous no not one Yea in this sense the Apostle useth the very words that are here used Every man is a lyar and yet no man unjustly blamed But to judge such as have the Spirit of God in them and are in what they speake guided by the Spirit of God yea and bring their message from God to judge them to be as naturall unregenerate men are lyars this is a most unjust imputation Yet thus did passion make this Prophet judge the Prophets of the Lord that came to him in the name of the Lord with the word of the Lord to be Both passion and hardnesse of heart made Pharaoh judge Moses and Aaron to be like to the sorcerers and magicians of Egypt So did Sennacherib judge Hezekiah and his people and kingdome to be no better then the Kings people and kingdomes of other nations It is oft noted of the Iewes that they gave no more heed to such faithfull Prophets as the Lord sent then to such false Prophets as ran of themselves and were not sent who spake a vision of their owne heart and not out of the mouth of the Lord. Yea many times more credit was given to such false Prophets then to true ones Passion in the soule is as colour in glasse Now by experience we know that what a man looketh upon thorow coloured glasse appeares to him to be of the same colour that the glasse is of though it be in truth of another colour All objects are presented thorow such a glasse in one and the same colour So to a man in passion all men seeme alike all lyars all deceitfull all unjust all unmercifull all as one Hence these or such like speeches oft come from them I will believe no man I will trust no man No man will deale faithfully with me None can do me any good It is on this ground very requisite that men in passion or overwhelmed with affliction learne to suspect themselves and to suppose that they may be deceived We use thus to perswade men that by sicknesse are distempered in their taste and cannot discerne any difference betwixt meats but loath all alike to believe others that have both good understanding of what is wholsome and hurtfull and also a taste well tempered and

the flesh they are subject to symptomes effects and infirmities of the flesh among which sudden passions may well be reckoned For passions are like to lusty pampered horses which if they be not held in with the bridle of reason and curbe of discretion will run with a careere to their owne and riders hazard May it not now be thought a most unjust consure to judge all those to be carnall and unregenerate who speake in haste who bewray sudden passions of anger of griefe of feare of joy or of any the like Saints having beene proved to be subject to sudden passion to censure them for men unregenerate who on a sudden are in passion what is it but to call good evill and to make light darknesse and sweet bitter Surely these kinds of censures arise from sudden passions If these then be infallible signes of an unregenerate estate such censures are a demonstration that the authors of them are not regenerate Yea demonstrations enough may be made against every one that beareth the name of a Saint that he onely beareth the name of a Saint but is no Saint Thus shall all be brought into the labyrinth of despaire out of which they cannot know how to winde themselves But learne to distinguish betwixt infirmity and obstinacy and notwithstanding the infirmities that in this world thou art subject unto thou maist cheerefully go on in that course which will bring thee to that condition wherein the spirits of just men made perfect are Yet take heed of nourishing and cherishing of boulstering up and justifying passion but rather do what in thee lyeth to suppresse and keepe them downe For though so long as we abide in the tabernacle of this body and are compassed about with fraile flesh we cannot cleane cut off all affections and passions yet we may moderate and rule them which if we do not passions will soone waxe violent and grow unto excesse if with prudence and diligence they be not kept under They are like weeds which grow apace if they be suffered They are like beasts and birds that being naturally wild if they be not narrowly watched kept in darke kept awake kept from light and sleepe and taught to obey will ever be wild never tame Experience of all ages hath verified this adage whereof before Passions are bad masters but good servants If they rule over reason they wil be as Lords of misrule outragious disturbers of all order It wil be in mans little polity consisting of body and soule as it was in Israel when there was no King in Israel Every man did that which was right in his owne eyes whence it came to passe that some Tribes in Israel were little better then Sodom There is more need of meaues to weaken then to strengthen passions to famish then to cherish them to curb them in then to spurre them out and to hold them backe then to give them head Though they be in such as are justified and sanctified yet may they not by any meanes be justified or countenanced as things lawfull To justifie a sudden distempered passion is to call evill good to put darkenesse for light and bitter for sweet against which a woe is denounced To countenance them is to make them violent and irresistible in their rebellion as Abs●lom and Adoniah were Thus an infirmity is turned into obstinacy As therefore men are watchfull over powder in their houses to keep fire from it both because it soone takes fire and also being once set on fire it is suddenly all on flame and by that means very violent and pernicious so on those very grounds we have need to be as watchfull over passions and to keep them from all occasions that may stirre them up for they are soone stirred and being stirred waxe vehement and violent Yet I will not deny but that passions may have their use and commodity if there be a very watchfull heed had over them But for instance of their violence if not well watched note the next collection §. 70. Of unadvised speech arising from distempered pas●ion V. DIstempered passion causeth unadvised speech Instance the speeches recorded in Scripture to come from the distempered passion of those who were mentioned in the former § As from Moses and Aaron David Ionah Iames and Iohn and others Of him that was provoked in spirit it is said that he spake unadvisedly with his lips Out of the abundance of the heart the mouth speaketh For the tongue is a most ready interpreter of a mans inward temper The mouth is the doore of the soule If the fire of passion be once kindled therein the flame thereof will soone breake out at the mouth The consideration hereof addeth weight to the admonition given in the formers § for watching over our passions in that the evill arising from thence is not onely inward such as may be kept close within the bowels and breast of a man but also outward such as will breake forth in words especially to the offence of others and to the greater disgrace of our profession and dishonour of God Words that proceed out of passion are oft violent and cause much mischief Many thinke they extenuate the matter when they say Words are but wind Let the violence of wind in a mans head stomach belly veines guts or other parts of his body yea and in the open aire on sea and land be considered and it wil be found that enough is said of words when they are said to be wind Saint Iames in regard of the violence of the tongue resembleth it to other very strong and forceable things as to the bit of a bridle whereby the rider maketh a lusty horse to turne this way and that way as he list to the helme of a ship wherewith a Pilot turneth an huge vessell on the sea whethersoever he will to a fire which kindleth a great matter Yea it is like a burning fornace which is most violent And the Apostle addeth that it setteth on fire the course of nature and it is set on fire of hell Yea he maketh it more fierce then the wild beasts For every kind of beasts and of birds and of serpents and things in the sea is tamed and hath beene tamed of mankind But the tongue can no man tame it is an unruly evill full of deadly poison What Orator could more lively have set out the violence of so little a member then the Apostle hath done No marvell now that where a man hath two eyes two eares two nostrills two arms two hands many other members double he hath but one tongue one being enough if not too much to rule and that the fabrick of that one tongue is so ordered by nature or rather by the God of nature as it is that it should be placed in the highest part of the body the head as in a castle on an hill and be there