Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	according_a	hand_n	lord_n	2,017	5	3.5661	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65369	The displaying of supposed witchcraft wherein is affirmed that there are many sorts of deceivers and impostors and divers persons under a passive delusion of melancholy and fancy, but that there is a corporeal league made betwixt the Devil and the witch ... is utterly denied and disproved : wherein also is handled, the existence of angels and spirits, the truth of apparitions, the nature of astral and sydereal spirits, the force of charms, and philters, with other abstruse matters / by John Webster ...	Webster, John, 1610-1682.	1677 (1677)	Wing W1230; ESTC R12517	396,606	368

fetcheth a stroak with the ax to cut down the tree and the head slipeth from the helve and lighteth upon his neighbour that he die he shall flee unto one of those Cities and live And was not the action of Josephs brethren sin and sinful in selling of him to the Ismaelites and yet he acknowledgeth that God sent him before them to preserve life So that God brought good forth of evil and doth order even the sins of the wicked to just and good ends by his Divine Providence Again The lot is cast into the lap but the whole disposing thereof is of the Lord. So when the Men in the Ship with Jonah did cast lots by the Lords disposing the lot fell upon Jonah who was justly guilty and so by providence pointed out 3. That God doth govern all things to his own glory is manifest by these Texts The Lord hath made all things for himself yea even the wicked for the day of evil And what if God willing to shew his wrath and to make his power known endured with much long-suffering the vessels of wrath fitted to destruction And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory And that he governeth all things for the Salvation of his elect is plain And we know that all things work together for good to them that love God to them who are the called according to his purpose So that if God be for the Elect who can be against them 4. That God doth govern all things most freely is clear because he is omnipotent and supream and there is no power that can either impede or constrain him For he hath done whatsoever he would both in Heaven and Earth And the Apostle saith I will have mercy upon whom I will have mercy Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth For who hath given him a charge over the earth or who hath disposed the whole world 4. The several ways that God useth in governing the creatures in the world whether good or bad may be comprised in these four ways 1. He ruleth and ordereth them by bending inclining and turning of their wills and intentions to serve and fullfil his decree and pleasure So when the Brethren of Joseph were fully resolved to murther him God by the means of Reuben and Judah so wrought upon their minds and wills that they were contented to sell him to the Ismaelites that so the determinate counsel of God might be fulfilled for though they intended it for evil that he might never return to his Father nor to have his dream fulfilled that they might bow down before him yet God intended it for good and so brought it to pass And this he did not by changing or taking away their natures nor by putting a coactive power upon their wills but by inclining and bending them to his own purpose so that the act was the act of their own wills but the moving of their wills to spare his life was from the Lord for as he that made the eye must needs see so he that made the will must needs have a power to move incline and turn it And therefore the Father said well Certum est nos velle cum velimus sed Deus facit ut velimus bonum And it is apparent that the hearts of all men are in the hands of the Lord and he turneth and inclineth them according to his will and purpose as saith Solomon The Kings heart is in the hand of the Lord as the rivers of water he turneth it whither soever he will Upon which the note of Tremellius and Junius is this Est quidem animus omnium hominum gubernaculum quo velut naves in mediis aquis reguntur corpora actiones nostrae tamen ne ipsorum quidem regum animus ex seipso permovetur impellitur inhibeturque sed Deus in singulorum animis veluti clavum tenet And concerning the wicked God saith I will harden the heart of Pharaoh and multiply my signes and wonders in the land of Aegypt And again And indeed for this cause have I raised made thee stand feci ut existeres as Beza notes thee up for to shew in thee my power and that my name may be declared throughout all the earth And as yet exaltest thou thy self against my people that thou wilt not let them go And further the Text sa●th He turned their hearts to hate his people to deal subtilly with his servants 2. God also ruleth and ordereth his creatures by leading drawing inciting and moving their wills to his own ends and purposes as sometimes to good as in his own people For as many as are led by the spirit of God they are the sons of God And so was our Saviour led or driven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the wilderness to be tempted of the devil To this agreeth the blessing and prophecie of Noah God shall perswade or allure Japhet to dwell in the tents of Shem. Sometimes God inciteth the creatures to evil by the ministery of Satan as is manifest in these examples For the Text saith And again the anger of the Lord was kindled against Israel and he moved David against them to say Go number Israel and Judah And another place saith And Satan stood up against Israel and provoked David to number the people Whereby it is plain that Satan was the instrument as sent and ordered of God to move David to number the people that thereby the King and people might be punished and the King thereby brought to a deeper sight of his sins repentance and a closer trusting and adhering to his God So when the Lord intended to have Ahab to go up to Ramoth Gilead that he might be slain he sent forth an evil Angel to be a lying spirit in all Ahabs Prophets and said unto him Thou shalt perswade him and prevail also Go forth and do so So that what God orders Satan doth but execute So when God intended to punish and destroy Abimelech and the Men of Shechem he sent an evil spirit between them to divide them and so accomplisht his will upon both parties as saith the Text Thus God rendred the wickedness of Abimelech which he did unto his father in slaying his seventy brethren And all the evil of the men of Shechem did God render upon their heads and upon them came the curse of Jotham the sun of Jerubbaal 3. God ruleth his creatures by permission or his will of not impeding them to act according to their wills and power as in these cases For God speaking of his people of Israel saith But my people would not hearken unto my voice and Israel would none of me So I gave them up unto their own hearts lusts and they walked in their own counsels Agreeable to which is that in the

this infallibly sufficient to instruct and direct us 5. We may note that of all the several sorts of Divinations pretended and of all the acceptations of this Hebrew word in all the Bible there is nothing that doth imply any such kind of killing Witch as is commonly imagined nor none such as make a visible League with the Devil nor upon whose bodies he sucketh or hath carnal copulation with them nor no such as are really changed into Cats Hares Wolves or Dogs which was the thing we undertook to prove 3. The next word we are to consider is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Avenarius Schindlerus Buxtorsius and Mr. Goodwin do derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnubilavit nubem obduxit item praestigiis usus est From whence we may note these things 1. That the most of all the Translators do some render it by one word and some by another that no certainty can be gathered from them at all as though it did signifie divers and many sorts of these kinds of Augury Divinations or juggling Feats when in reason we cannot but suppose that it only comprehended some one sort and not so many as the Translators do ascribe to it The Septuagint render it for the most part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are all of different derivations and significations some others render it other ways as neque auspicabimini neque observabitis horas nevaticinemini neominemini nec observet somnia auguria nec qui exercet Astrologiam c. Now from such a diversity no man is able to draw a positive certainty 2. They do not keep to one word appropriate to the Hebrew which if they had not forgotten themselves they would have done and not left it uncertain For Arias Montanus in the 19. of Leviticus vers 26. renders it neque praestigiabamini and in the 2. of Isaiah vers 6. translates it augures sicut Philistim In Isa. 57. 3. he calleth them Filii Auguratricis And in the 27. of Jeremiah v. 9. Et ad Augures vestros Also Micah 5. 11. he renders it Praestigiatores Now what great difference there is betwixt any sort of Augury and Juggling or Leger-de-main is known to any of indifferent reading And the rest of the Translators are far more wild and more wide And Junius and Tremellius who of all others one might have thought would have been more circumspect yet fall into the same incertitude for in Deut. 18. 10. he renders it Planetarius but in the place before-cited in Leviticus they render it neque utemini praestigiis though in the Margent they mend it with this note neque ex nubibus conjicite vel ne temporis observationi plus aequo tribuite And Isa. 2. 6. Et praestigiatores sunt ut Polischtaei 3. But if there be any certainty in adhering to the primitive signification of the Hebrew root that plainly intendeth obnubilavit that it is without question most safe and genuine to translate it Planetarius to which the most learned Andreas Masius as he is quoted by Wierus doth incline in these words Veteres Hebraeorum dicunt id verbum ad eos propriè pertinere qui temporum momenta superstitiosè observant atque alia fausta rebus gerendis alia infausta praescribunt To which agreeth Mr. Thomas Goodwin saying But of all I approve those who derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cloud as if the Original signified properly a Planetary or Star-gazer 4. But however thus far there is no word found that signifieth a Witch in the sense we have laid down nor any such person that hath a real familiar Spirit either in them or attending upon them ready visibly to appear at their beck this is not yet to be found out 4. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nichesch auguratus est observavit augurium fecit which our English Translators have erroneously rendred an Inchanter which it no way signifieth nor hath any relation unto having in the next verse named a Charmer as though Inchanter and Charmer were not all one when the word plainly as Mr. Goodwin and the learned Masius do confess importeth an Augur or Sooth-sayer That is such an one who out of his own experience draweth observations of good or evil to come of which we may note these things 1. The most of all the Translations given us in the Plolyglot do render the Hebrew word by auguratus est and so understand it to be an Augur or Sooth-sayer a Conjecturer or an Observer from whatsoever it be that he taketh his observations as from the flying noise or motion of birds or beasts looking into their entrails and the like and from thence taking upon them to foretel good or evil to come or what was hidden and secret 2. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augurium Auspicium that is an Augur an Observer or a Conjecturer which Luther translateth ●yn de vp Uoegell geschrey achte And in the Low Dutch Bible it is rendred agreeable thereto and the French render it aux Oiseaux from the word Oiseau Avis Volucris and the Italians render it Auguropista which are all to one purpose and no difference at all and so the gross mistake of our English Translators is most apparent that make it to be an Inchanter or Charmer to which it hath no relation at all 3. This Hebrew word is taken in bonam partem heedfully to consider mark or observe as Laban said when he laboured to stay Jacob from going from him I have learned by experience that the Lord hath blessed me for thy sake So that though Labans heart was not upright toward Jacob nor he a sincere Worshipper of the God of the Jews yet so far had the Lord convinced him by the faithful and industrious service of Jacob that he had experienced and by tryal found that the Lord had blessed him for Jacob's sake And the same word is used when Joseph said Is not this the cup wherein my Lord drinketh and whereby indeed he divineth or maketh tryal And again Know ye not that such a man as I can certainly divine or make tryal And though Pererius hath made a large Dispute about this matter and reciteth the Opinions of many Authors concerning it yet it is manifest that Joseph knew his Brethren before and had caused the Cup to be put into Benjamins Sack and that all this was but done in a just and prudent way the better to prepare his Brethren for his revealing of himself unto them and so had reference to no unlawful conjecturing at all though it was plain that he had the special gift from God of interpreting of Dreams and foretelling of things that were to come 4. It is too hard a task to enumerate all the several ways that the Heathens used by observation to foretel

ascribed unto himself and in this the Witchmongers do him no small service in giving that power and honour unto the most wicked and wr●hed of all Gods Creatures that is only due to the Creator and to his instrument Nature And to conclude this I cannot but repeat that excellent and Christian Sentence of Helmont Pigritiae saltem enim immensae inventum fuit omnia in Diabolum retulisse quae non capimus 3. A third kind of power that he ascribeth unto Devils is their changing and transmuting of bodies which is either in regard of substantial transformations or of those that are but in the external figure or shape or in the qualities accidents and adjuncts only Of real transubstantiations after a long dispute he granteth that they cannot be brought to pass but by a Divine and Omnipotent Power which we have sufficiently proved before and therefore shall forbear to say any further of it here And for what other portents prodigies or lying wonders he can perform we shall here examine and discuss them to the full in this order 1. We shall pass by what may be thought of the strange feats the Magicians of Pharaoh or Simon Magus did perform as fully examined and concluded before and shall give those Texts of Scripture that mention the signs and wonders that Antichrist and false Prophets that are Satans Instruments can or do work and they are these If there arise among you a Prophet or a dreamer of dreams and giveth thee a sign or a wonder And the sign or the wonder come to pass whereof he spake unto thee saying Let us go after other gods which thou hast not known and let us serve them Thou shalt not hearken unto the words of that Prophet or that dreamer of dreams for the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul. And that Prophet or dreamer of dreams shall be put to death because he hath spoken to turn you away from the Lord your God Another place is this But the Prophet which shall presume to speak a word in my name which I have not commanded him to speak or that shall speak in the name of other gods even that Prophet shall die And if thou say in thine heart How shall we know the word which the Lord hath not spoken When a Prophet speaketh in the name of the Lord if the thing follow not nor come to pass that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not be afraid of him From whence we may take these Observations 1. That we may know he is a false Prophet that speaketh a thing in the name of the Lord if the thing do not come to pass But yet this must be understood with limitation where God sendeth a Message by a true Prophet where the thing is spoken positively but the condition is concealed and not expressed as in the Message of Jonah to Nineveh yet forty days and Nineveh shall be overthrown which was intended if they repented not but implicitely was understood as the event shewed if they did repent the Lord would spare them of which Learned D r Stillingfleet hath this Proposition Comminations of judgments to come do not in themselves speak the absolute futurity of the event but do only declare what the persons to whom they are made are to expect and what shall certainly come to pass unless God by his mercy interpose between the threatning and the event So that Comminations do speak only the debitum poenae and the necessary obligation to punishment but therein God doth not bind up himself as he doth in absolute promises the reason is because Comminations confer no right to any which absolute promises do and therefore God is not bound to necessary performance of what he threatens 2. That there are those that do foretel or shew signs and wonders that do come to pass and yet those that foretel them are false Prophets because sometimes God sendeth false Prophets with power to work signs and wonders thereby to try his people whether or no they will cleave unto him with all their hearts and souls or turn to other strange gods or Idols and this is ordered by the Providence of God for the trial of the faithful as was in the Case of Job But though these may be great signs and wonders to amaze and amuse men and likewise come to pass yet are they no true miracles but are distinguished in this that true miracles are alwayes for the establishing and confirmation of the true Doctrine and Worship of Christ but the other are lying wonders wrought only to try the godly or for the deluding and punishing of those that received not the knowledge of the truth And though there are and may be signs and wonders that are wrought by Antichrist and false Prophets by and in the power of Satan yet these are all ordered by the Wisdom and Providence of the Almighty and Satan is no more but an organ and instrument in the performance of them There are two other remarkable places of Scripture concerning the Devils power in working signs and wonders the first of which is this For there shall arise false Christs and false Prophets and shall shew great signs and wonders insomuch that if it were possible they shall deceive the very elect The other is this Even him whose coming is after the working of Satan with all power and signs and lying wonders And with all deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved And for this cause God shall send them strong delusion that they should believe a lie That they all might be damned who believed not the truth but had pleasure in unrighteousness From whence we may take these remarkable observations 1. Though there arise false Christs and false Prophets and even the Antichrist himself working after the power of Satan with signs and lying wonders yet though Satan be the organ and instrument in performing these lying wonders God is the Author and efficient cause that doth inflict them because they are mala poenae and come not by a bare permissive power but are inflicted by him as punishments upon the wicked even those that received not the love of the truth and therefore these lying wonders cannot possibly deceive the elect but prove all deceiveableness of unrighteousness in them that perish and the reason why they are thus punished with the deceits and delusions of Satan is because they received not the love of the truth and therefore God doth send such strong delusion that they might believe a lie and this he doth rightly and justly that as Beza notes Ita tamen ut soli increduli sint illius fraude perituri Upon which place learned Rollock tells us this We are he saith to observe

warm This he also poureth upon the Frogs whereupon they die After some time the servant of another Nobleman is afflicted with miserable torments and there is suspicion of a Philter given by a person of quality They exhibite Mares urine and she vomiteth up two Lizards and two Frogs By which it is manifest that such strange vomitings up of Frogs Lizards Askers and the like though attributed to Witchcraft and the operation of Satan do but proceed from natural causes And doubtless the sperme or ova ranarum were but conveyed into the Apple that so by the heat of the Stomach and the Chylus that is like warm milk they might grow and increase And this kind of witching or secret poysoning we grant to be too frequent and common because those persons commonly accounted Witches are extreamly malicious and envious and do secretly and by tradition learn strange poysons philters and receipts whereby they do much hurt and mischief Which most strange wayes of poysoning tormenting and breeding of unwonted things in the stomach and bellies of people have not been unknown unto many learned men and Philosophers but they respecting the good of mankind and the multitude of evil minded persons have altogether forborn openly to mention such dangerous receipts in their writings or at the best so to publish them that not one of a thousand could understand what they intended and so these secrets of mischief are for the most part kept in obscurity amongst old women superstitious ignorant and melancholy persons and by them delivered over from hand to hand and commonly one learns it of another according to the Proverb Popery and Witchcraft go by Tradition And to this very purpose I cannot but insert that remarkable passage of Paracelsus in these words Possent equident ait peculiarem de ipsis tractatum edere ut artes ac machinae illarum manifestarentur Sed propter malitiosos ista talia pennâ seu calamo minimè evulganda sunt multa enim ●agitiosa simul induci possent quae satius est reticeri And that strange productions may be brought to pass and stupendious effects brought into action from secret and hidden natural causes that are better known to those malicious persons that are accounted Witches than others may be made manifest by another observation set down by the forementioned Salmuth and is this Galen and others have recorded that the saliva or spittle of a mad dog if it touch an human body and be not forthwith washed off may cause madness But in the Hydrophobia there is so great force of the poyson that the persons that are bitten do also piss or void by urine little whelps or pieces of flesh like them as Avicenna lib. 3. Fen. 6. tr 4. c. 7. hath delivered though doubted of by others But he saith I certainly know notwithstanding that of such saliva or spittle only left in the Garment after biting have Worms been breed plainly resembling little Whelps with their heads For a mad Dog did meet a Servant Maid of an honest Matrons going to the Market and flies furiously and violently at her feet She that she might avoid the danger inclineth her self and a little bendeth her knees whereupon the Dog doth with his teeth catch hold of her Garment and especially the seam or low selvidge and did bark a little while and forthwith ran away Which being done the Maid remained terrified and at the first doubted whether the Dog was mad or not but having recollected her self she suspecteth his rabiousness because he had been very familiar even almost domestick with her Therefore she returneth home and hangeth the torn Garment upon a piece of wood in the House But afterwards upon the fourth day she goeth to it with an intent to mend it But oh a wonderful thing she findeth Worms altogether like little Whelps in the head to be bred in those places of the hem in which the Dog had fastned his teeth and those as a new Miracle as they did call it were shewed unto certain of the Neighbours being called together 4. Another instance to prove the strange effects that may be produced by natural Causes and yet are so occult stupendious and unusual that they are commonly fathered upon Devils when they have no more at all to do in or about them but only the mental perswading of the persons to use them to wicked and destructive ends as those wonderful compositions that produce the Plague and such like grievous Diseases and Symptoms For this kind of veneficium call it Witchcraft if you please is and hath been often practised by most horrible malevolent and wicked persons who by an art more than Diabolical especially in respect of the end and use have so framed and prepared and commixed things naturally that in the form of unguents have produced the Plague and divers other most pernicious and venefical Diseases which may be confirmed by undeniable examples of which we shall give some few Josephus Quercetanus that famous Chymist and Physician to Henry the Fourth of France tells us thus much The Contagion of the Plague is not only contracted by the mediation of the air and water things in a manner universal or from other things more particular as vestments linnen and other moveable things inquinated by the attraction of pestiferous Atomes But also by the detestable Crafts and Diabolical Arts of certain most wicked persons which we call poysoners or witches by means of which they contemperate and mix certain poysons into the form of an unguent and use to rub some of it upon the handle of doors so that those that do but lightly touch them are forthwith infected with the Plague this subtile poison forthwith creeping by the pores of the skin into the extremities of the veins is quickly communicated to the heart to which human industry can hardly administer any remedy Unto which the Lord Verulam gives this cautious attestation Pestem quoque excitavit januarum rimarum aliorumque inunctio non tam ex contactu quam quod homini in more positum si quid humidi adhaerescat digitis naso illud admovere Moneri sepatientur apud quos ea inolevit consuetudo ut praecaveant Johannes Wierus a learned Physician and a person of credit and veracity reciteth this History from Antonius Sabellicus Ennead 4. lib. 4. This strange venefice or witchcraft was practis'd at Casal in the City of Salassia a Region of Italy in the year of our Lord God 1536. About forty persons men and women amongst whom there was one Hangman had combined and sworn together That seeing the Plague had ceased that before did rage they would compound an unguent with which the handles of the doors being besmeared they should be infected that touched those handles They did also prepare a Powder which being secretly sprinkled in the Garments should produce the Plague The Villany lay hid for some certain time and many were taken away of such as were joined in