Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	faith_n	let_v	3,688	5	4.6491	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03620	Certeine comfortable expositions of the constant martyr of Christ, M. Iohn Hooper, Bishop of Glocester and Worcester written in the time of his tribulation and imprisonment, vpon the XXIII. LXII. LXXIII. and LXXVII. Psalmes of the prophet Dauid.	Hooper, John, d. 1555.; Bull, Henry, d. 1575?; A. F., fl. 1580.; Hooper, John, d. 1555. Exposition upon the. 23. psalme of David.	1580 (1580)	STC 13743; ESTC S104196	167,330	255

in God saith that In this glorious almightie and triumphant God is his glory and desireth to haue part of that victorie and of that meruellous maiestie And as the Psalme saith He calleth and nameth the God of glorie his glorie Oh meruellous and vnspeakable boldnesse and constancie of faith A man nothing but sinne by nature in the sight of God nothing but earth and ashes replenished with all miserie and wretchednesse by nature corrupt the very enimie of GOD a vessell prepared vnto all dishonour ignominie shame and perdition contemned through sinne and shamed before all creatures and yet nowe with all these dishonours by faith saith The king of glorie is his glorie and the conquerour of all dishonour is his shield and buckler Of the other part who can thinke or speake any thing thankfull to suche a king of glory and most mightie conquerour that abhorreth not of mercy to be the honour and glory of so vile sinfull and wretched a thing as man is Whose eyes abhorre no filthe of sinne in penitent sinners whose presence refuseth not the companie of the sicke and miserable whose strength comforteth the weake whose mercy reioyceth the comfortles whose life expelleth death whose health banisheth sicknesse whose loue vanquisheth hatred whose immortalitie giueth euerlasting life and who crowneth vs with endlesse pitie and compassion in ioyes perpetuall Thus the Prophete after he had espied the almightie God in him selfe gloriously to be voyd of all troubles dolours and other aduersities and that he had also conquered gloriously the capteines of al aduersities hell death satan and sinne he challenged by faith and craued by Gods promise to be partaker of Gods glory in this point And doubtlesse he that can féele in his heart that GOD is his glory he shall take no dishonour nor shame by all the workes of the diuell sinner or the worlde Therefore many times in reading or thinking of the Psalmes or other parte of the holy scripture it is expedient to meditate and pray that the word we speake or pray may be vnto vs as much saluation comfort and glory as we perceiue GOD hath appointed in it for vs. And when we say with our mouth to God Thou art my saluation my glorie my rocke and my trust Let vs cry Lorde increase our faith helpe vs for thy name sake constantly to beleeue thee to be vnto vs in deed in spirit as we speake of thee outwardly with our mouth For in case the heart vnderstande not nor beléeue the wordes we speake with our mouthe we honour God in vaine as the scripture saith Let vs therefore praye as Saint Paule teacheth vs saying I will pray with the spirite and I will pray with the minde also When the Prophete hath by faith assured him selfe of Gods fauour he exhorteth all the Christian congregation to doe the same saying O put your trust in him alwayes ye people c. Here the Prophete teacheth what the Minister of the Church Bishop and others should doe when they vnderstand the scripture and learne by it feare and faith loue and hope in GOD they be bound to teache the congregation the same Scriptures for her saluation Whereby is condemned the vse of the Scripture in an vnknowne toung which is directly against Gods worde And here be Kings and Rulers also taught to sée their subiectes tenaunts and seruaunts to vnderstand the worde of God likewise the Father and the Mother the Maister and the Maistresse who be bound to knowe for their saluation the worde of GOD and to teache it vnto others vnder their gouernaunce Therefore in the end of the verse is put Selah As though he had saide Happie be those that put their trust in the Lorde and teach other to doe the same And curssed be those that trust not in the Lord and teach others to do the like THE FIFT PART 9 As for the children of men they are but vaine the children of men are deceitfull vpon the weights They are altogether lighter then vanitie it selfe 10 O trust not in wrong and robberie giue not your selues to vanitie if riches increase set not your heart vpon them The fift part sheweth howe mans power is not to be trusted vnto THE Prophete by no meanes would haue men to put their trust in fleshe and bloud in case they doe they must néedes perishe For when miserable man shall trust in vaine vanitie whiche is man he can be no lesse then vanitie it selfe in whome he hath trusted And this is one miserie and wretchednesse a man to be deceiued of helpe and succour whereas he most trusted to haue bene holpen and succoured Thus must it néedes happen to them that trust in men For men of most excellencie and greatest authoritie riches and power in the world be but vanitie as the Prophete saith Nowe as they be so is their helpe And as their helpe is so is the comfort and consolation of such as seeke help at their handes Those that be trusted vnto be but flesh and bloud the best of flesh and bloud is but vanitie the consolation and helpe of vanitie is miserie and wretchednesse wherefore the Prophete exhorteth all men to beware they séeke not ayde and comfort of man for he is but vaine The Israelites vsed for their helpe against their enimies the Egyptians but the more flesh conspired together the worsse successe had all the battels they fought Nowe as we sée men that haue their trust in men suffer muche trouble and miserie in the world bicause their helpe they trust in is of inferiour strength and power to the troubles and aduersities that they be combred withall So doeth the word of God declare that such men as trust in vanitie haue not onely worldly aduersities against them but also for their so doing trusting in fleshe they be accurssed of God as the scriptures say Curssed be he that trusteth in man So that we sée meruelous and vnspeakable harmes come of the trust in man First miseries of y e world and next the enimitie and cursse of God For he that putteth his trust in man with the same one fact and doing doeth two horrible euils The one he deceiueth him selfe for the vanitie that he trusteth in can not saue him And the other he dishonoureth God that onely can saue in putting his trust in mortall man that can not saue and so maketh of man God to Gods high displeasure and dishonour Euery Christian man therefore should forsake fleshe and bloud and trust in the Lorde Almightie maker of heauen and earth as the Prophet Asaphe did a little before when he saide In God was his glory who could defend him from all hurts present past and to come what so euer they were The like may we sée in Saint Paule that saide God forbid that I should glory in any thing sauing in the crosse of our Lord Iesus Christ by whome the world

the prophet remember the works of the Lord and that of olde time or from the beginning The second I wil think also of al the works of the Lord c. In this that the Prophet sayeth He will remember the workes of the Lorde of olde time or from the beginning we learne that it is expedient to know or at the least way not to be ignorant of any booke in the scripture For where as we finde not consolation in the one we may finde it in the other And where he sayth He wil remember all y e works of the Lord meaning as many as the scripture maketh mention of we be instructed that we cannot sée these works for our erudition neither yet giue y e almightie God thanks except we learne them from one of his bookes to the other And here is to be noted that séeing we be bounde to knowe and to be thankefull for all the workes of God conteined in the scripture we be muche in daunger as well for ignorance as vnthankefulnesse that we knowe not the principall workes of our owne creation or redemption We be therefore admonished to haue bookes to read the works of God and to be diligent to ask better learned then we be what Gods works doe meane As the children by Gods law vs bound to aske the parents the parents bound by the same to teach them then shall both fathers and children finde comfort and consolation against all temptations in the time of trouble and heauinesse As we sée this mans remedie by y e spirite of God riseth from recording meditating and speaking of Gods word and workes Here hath this Prophete meruellously opened howe a man in trouble commeth to consolation and comfort First that the spirite and heart of man must haue such strong fayth as may credite Gods power and also his good will and beléeue that God both can and will for his truethes sake helpe the troubled conscience Therefore Solomon giueth a godlie and necessarie commaundement Keepe thy heart with all circumspection for of it proceedeth life So did Dauid when the Prophet Nathan had made him afraide for the murder of Vrias and the adulterie with Bersaba his cōscience was in great anguishe and feare and among other thinges that he prayed for to God he desired that God would create and make him a newe heart that is to witte to giue him such a stedfast and burning fayth that in Christe his sinnefull heart might be purged And secondarily he prayeth to haue so right and sure a spirite that shoulde not doubt of Gods sauour towardes him Thirdly that God woulde alwayes preserue his holy spirite with the heart regenerated that from time to time the heart might be ruled in obedience towardes God Fourthly he prayeth to be lead with a willing spirite that quietly and patiently he may obey God in aduersities without impatience or grudge against God And where as this knowledge and féeling of the favour of God is in the spirite there followeth recording and remembrance of Gods works meditating and thinking vpon heauenly thinges and the tongue readie also to speake foorth the glory of God to Gods honour and praise and to the edifying of Gods people and congregation after this sorte 13 Thy way oh God is in holinesse who is so great a God as God euen our God Here is a consolation much worthie to be learned and receiued of all troubled men and it is this To vnderstande and perceiue that all the doinges and factes of Almightie God be righteous although many times the fleshe iudgeth and the tongue speaketh the contrarie that God should be too seuere and punishe too extremely As though he did it rather of a desire to punishe then to correct or amend the person punished As we sée by Iobs words that wished his sinnes layed in one balance and his punishment in another balance as though God punished more extreamely then iustly The same it séemeth king Dauid also felte when he sayde Howe long Lorde wilt thou forget me for euer With like bitter speaches in the scripture complayning of Gods iustice iudgement and seueritie The same we reade of Ieremie the Prophete He spake Gods word truely and yet there happened vnto him wonderfull great aduersities the terrour whereof made him curse the day that he was borne in And doubtlesse when he sayde Why haste thou deceiued mee Lorde he thought God was rather too extreame then iust in his punishment to afflicte him in aduersitie and to suffer Passur the high Priest and his enimie to be in quiet and tranquillitie This prophet Asaph was before in great trouble as ye heard and especially of the minde that self not a sure trust and confidence in Gods mercie and thought of al extremities that to be as it is in déed the greatest a minde desperate and doubtfull of Gods mercie yet nowe he saith God is holie in his way and all that he doeth is right and iust We learne hereby that the potte can not say to the Potter Why hast thou made me after this sorte Neither may the mortall man in whom is nothing but sinne quarel with the Lord and say What layest thou vpon me But thinke that although he had made vs both blinde lame and as deformed as monsters yet had he made vs better then euer we deserued And in case he layd all the troubles of the world vppon one man yet are they lesse then one sinne of man doeth deserue Thus hath the Prophet learned nowe and felt and sayth The doinges of God be holie and right and there is none to be compared vnto him and sheweth the cause why none is to be compared vnto God In the declaration whereof he continueth seuen verses and so maketh an ende of the Psalme The first cause why he sayeth none is to be compared vnto God is this 14 Thou art the Lord that doth wonders and hast declared thy power amongest people Firste he noteth generally that God is the doer of wonders and miracles and afterwardes he sheweth wherein God hath wrought these miracles Of this we learne thrée doctrines The one that some men knowe generally that God worketh all thinges meruellously The second that other some knowe that God worketh in some men meruellously The third that other also knowe that God worketh in themselues meruellously Of the first sort be such as know by Gods works generally that God hath and doth dispose all things vpon the earth and nothing hath his beginning nor being but of God of whome Saint Paule speaketh to the Romanes that by Gods workes they knewe God and yet glorified him not Of the seconde sorte be suche as more particularly knowe and speake of Gods miracles as suche be that reade how God of his singular fauour preserued Noah his familie and drowned all the world besides how he brought the children of Israel out of Egypt and deliuered the people from

pastures of Gods word 19. B. 4 Wherefore man is brought to life and saluation 23. B. 5 What trouble may happen to such as God giueth life and saluation vnto 25. B. 6 Whereby the troubles of Gods elect be ouercome 31. A. 7 What the end of Gods troubled people shall be 41. B. ❧ The Argument of the 62 Psalme 43. A. ¶ Of this Psalme there are two generall partes and sixe particular ibid. A. B. ¶ The first generall part conteyning foure particular partes 1 How that the fauour of God and his helpe is able to remedie all aduersities 43. A. ¶ The second generall part conteyning two particular partes 2 How that the fauour of man and his helpe is able to redresse no aduersities 43. A. ¶ A breefe paraphrase vppon the whole Psalme 44. B. ¶ The sixe particular partes as they followe in their order and place 1 What is to be done by the Christian man that is afflicted 45. A. 2 Why the troubled person seeketh health of God 51. A. 3 How the persequuters of the innocent shall soudenly perishe 58. A. 4 Why trouble is patiently to be borne and faithfully to be beleeued that God can and will remedie it 63. B. 5 How mans power is not to be trusted vnto 66. B. 6 How that God hath promised to helpe the afflicted 69. A. ❧ The Argument of the 73. Psalme 70. A. ¶ A Paraphrase vppon the whole Psalme Fol. 70. 71. 72. 73. ¶ Of this Psalme there are eight partes 74. 1 That God loueth the good although he punisheth them 75. A. 2 How weake and fraile a thing the nature of man is 77. B 3 Wherein the felicitie of wicked men consisteth c. 80. A 4 How fraile brittle and weake a thing man is c. 84. B 5 How some men repeat their well doings c. 85 A 6 How greate a daunger it is temerously to iudge of God c. 85. B 7 That mans reason is but ignorant and beastlie in considering of Gods workes c. 86. A 8 The multitude number of Gods consolations c. 86. B ❧ The Argument of the 77. Psalme 87 A. ¶ Of this Psalme there are foure partes 87. A B. 1 In whome a man shoulde put his trust and to whome he should resorte in the dayes of sickenesse troubles and aduersities 87. B. 2 How a man should vse him selfe towardes him in whome he putteth his trust in the time of trouble 89. B 3 What great and perillous daungers the man that is troubled shall suffer for the time of his trouble 93. A 4 How a man taketh consolation in the time of his trouble 113. B ¶ Other pointes of Christian doctrine are referred to the consideration of the reader FINIS Constancie continuance required in the professours of the trueth An abridgment of Bishoppe Hoopers life and death trulie gathered in circūstances Bishop Hooper in estimation with King Edward y e sixt Stephen Gardiner Bishop of Winchester Bishop Hoopers professed enimie If Christe the heade haue bene persecuted euen to the death the members must needes bee subiect to affliction 2. Cor. 5. The laying down of his life for the Gospels sake deserueth be liefe and reuerence Or The Lorde is my shepheard as saith the common and the Geneua translation Esaie 40. 11. Ezech. 34. Iere. 31. Iohn 10. Ezech. 34. Iohn 10. Ioh. 10. 4. 6 Psal. 119. Esaie 53. Matth. 9. 1. Pet. 2. 2. 3. Reg 22. Esaie 28. Esaie 29 2. Thes. 2. Iohn 4. 6. 3. Rom. 1. Esaie 30. Iohn 7. What is to bee noted out of this part of the psalme Rom. 19. Psal. 91. The assuraunce of Gods defence and comfort in troubles must bee lerned out of Gods word Psal. 25. Psal. 144. Psalm 25. 128. The inwarde and spirituall comforte treasurie and riches which this doctrine bringeth 1. Peter 4. Matth. 10. Iohn 20. Actes 20. Ieremi 3. Ezech. 34. 2. Reg. 57. Mich. 5. Iohn 10. Psalm 74. 79. 95. Ieremi 3. ●● Ezech. 34. Ioel. 1. Matth. 4. Psalme 60. 73. 7. Apoc. 7. Esaie 55. Ioan. 4. Matth. 4. We can no more liue in GOD without GODS word then in the worlde without worldly foode Iohn 6. Psalm 119. Luke 11. Iohn 5. And yet our blinde guids say that ignoraunce is the mother of godlines Amos. 8. Iohn 10. Ephes. 2. Heb. 1. Matth. 28. 2. Pet. 1. Iames. 1. Iohn 5. Actes 16. Iohn 8. Matth. 23. 1. Cor. 2. Iohn 6. Iohn 15. Iohn 3. Mark whithe preachers of God are contemned of the world Psal. 35. Iohn 15. Iohn 15. Esaie 59. What thinges we receiue by feeding vppon Gods promises in this life Matth. 4. Psal. 19. 119 2. Tim. 3. Heb. 1. 1. Pet. 1. Gala. 1. Iohn 6. Esaie 54. Iohn 15. Iohn 16. The consciēce that feeleth the sting of death by sinn thirsteth for life Luke 15. Psalme 24. Psalme 1. Matth. 5. Woefull are these dayes whē in so cleare lighte of the trueth the professours therof are so faithlesse and fruitlesse Esaie 65. Rom. 10. Luke 12. GOD requireth not only a compt of that hath beene receiued but of that might haue bene receiued Matth. 11. Luke 12 1. Cor 4. 1. Cor. 1. Psalm 32. Rom. 4. Psalme 32. Matth. 5. Luke 1. Psal. 32. The wicked make the Gospel of peace an occasion of discord Luke 12. Iohn 7. 8. 9. 10. 16. The crosse is the sure badge of Gods children Iohn 16. Zachar. 11. Matth. 16. Iohn 18. Matth. 27 Marke 15 Luke 23. Iohn 19. Matth. 27. A doctrine of Gods prouidēce most comfortable to all his afflicted Psalme 2. Psalme 29 The cause why there be so fewe sincere and true professours of the Gospel Psal. 37. Psal. 53. Here is thy cōfort thou broken harted and afflicted of the Lord. Rom. 10. What it is to beleeue vnto righteousnes Faith sealed once in the heart with the assurance of Gods mercy can bee no more with out the fruite of wel doing then fire without heate 1. Cor. 11. Whē right knowlege assured sense of Gods mercie are ioyned together note what they worke Knowlege and talke without the feling of Gods fruitfull working spirit is not of God Matth. 7. Psal. 121. Gene. 22. The state of Gods children beaten downwith the sense horrour of sin and dread of gods iudgments The comfort of the afflicted euen when God seemeth to haue forsaken them Psal. 6. Psal. 6. Psal. 42. 43 Ephes. 6. 1. Pet. 5. 1. Iohn 5. Matth. 10. Psal. 120. Matth. 26. 2. Reg. 7. Prou. 10. Prou. 12. Psal. 119. Psal. 2. Apoc. 12. 4. Reg. 18. Esai 10. 14 28. 39 Ezech. 29. The frendship and familiaritie of God the heuenly shepheard towardes his sheepe 2. Reg. 9. Gen. 27. Luke 10 Luke 7. Psal. 45. Psal. 89. The work of the holi Ghoste in the hearts of the saith full 1. Pet. 2. Matth. 26. Psal. 16. What sinn bringeth a man vnto Iohn 17. It is not expedient that we be without troubles least we seeke our selues and forget god Psal. 120.

had of any thing as it is opened in this Psalme in that at the first time the Prophet recorded Gods workes and was so troubled in his minde that he occupied his cogitations this way Will God be no more mercifull Hath God shut vp his mercie in his ire But now in the second record of Gods workes he beginneth his entrance cleane contrarie and saith Gods right hand can chaunge his sorrow and turne his heauines into mirth And vppon this ground and sure hope of Gods promises he procéedeth foorth to a consideration and déepe record of Gods factes in this sort I will remember the workes of the Lord c. In this verse and in the next folowing it be conteyned thrée kinde of words remembrance meditation and speach By the first we learne that it profiteth nothing to read or heare Gods word except we remember it beare it away with vs. By the next we learne that it auaileth vs not to learne and beare the word of God in remembrance except by meditation and thinking vppon it we vnderstand what it meaneth And by the third we learne that neither the remembrance it nor the vnderstanding thereof profiteth except we teache and instruct other in the same of whom we haue charge if we may Now to consider further we sée how the Prophet beginneth with this word Remembrance whereof it appeareth that he had learned before out of Gods word Gods nature towardes penitent sinners to forgiue them and towards wilfull obstinate and impenitent sinners to be a iust iudge to punish them Here is the ignorance of all people condemned that neuer learne to know Gods word in sicknes nor in health but when they be troubled or sicke they send for such as they thinke and fansie haue learned and doe remember how Gods word doth comfort in aduersitie And then if he that is sent for be not learned in Gods word he cannot remember how God is wont to comfort the troubled or sicke then all that euer the sicke man heareth of an ignorant comforter or counseller is as clene voyd of consolation or counsell as though he had neuer sent for a counseller or comforter For no man can haue more of another then the other hath himselfe which is neither knowledge counsell nor consolation out of Gods word Therefore he is not able to giue knowledge consolation nor comfort to another If the Prophet Asaph had béene as the most part of people now a dayes be that fall sick and into many kinds of trouble had sent for an ignorant foole which commonly is called a ghostly father he had béene in as good taking as these wretched soules be that béeing comfortlesse séeke comfort where none is to be had séeke knowledge where none is séeke counsell where ignorance aboundeth Let all men therefore remember this verse that when the Prophet was in trouble he remembred the wisedome and meruellous workes of God for he knew them before so let all men and women learne before they come into trouble a true knowledge of God that in the time of trouble they may remember it to their consolation But now to the second word where he saith He will meditate in all the workes of God Here is another notable doctrine that neither the learning of Gods word nor the remembrance therof profiteth any thing except it be vnderstanded and applied to the vse that God hath appointed it for And here be two sortes of people wonderfully condemned The one sort be those that for custome or bondage to their profession doe learne without the booke a great part of the Scripture or els by daily vse in singing or saying their seruice as it is called they learne to sing and say a great part of the Bible But this auaileth nothing nor they vnderstand it not in the sense and meaning that the holy ghost appointed it for nor perchaunce the Grammaticall construction therof And these remembrances of Gods word be nothing but lippe labour and honouring of God with the mouth but the hart is farre away which before God is in vaine and of no estimation The other sort of people be such as professe the Gospell that haue learned much and can remember much but follow very little so that they be nothing the better for it The third word is that the Prophet saith He wil speake of God and his works as outwardly and inwardly he remembreth them and with his spirite doth meditate them as it is likewise the part and duetie of all Christian men so to doe For as they beléeue in the heart to iustice so wil they confesse it to saluation as S. Paule saith to the Romanes Here in this word be thrée sortes of people condemned The one that wil not confesse and teach the trueth for feare of loosing their aduauntage The other will not confesse and teach the trueth for sluggishnesse and slouth And the third will not confesse and teach the trueth for timiditie and feare In the first sort be such as know doctrines for the soule or medicines for the body and yet because they gett gaine thereby they would not haue too many know thereof lest their owne gaines should be the lesse As we fée such a one as knoweth a good methode and order to teach would be lothe it should be common because his estimation and gaine as he thinketh should diminish decrease The excellent Physician would not haue his cunning common least many men as cunning as he should part his gaines amongest them The second sort of men be those that come to great liuings by their learning and when they haue the reward of learning they teach no more as bishops and ministers of the Church whome the Prophet calleth dumbe dogges that cannot barke their mouthes be so choked with the bones of bishoppricks and benefices I speake of such as knowe the trueth and loue it and not of such as neither know it nor loue it For although those men speake but seldome yet it is too much for better it were neuer to speake then to speake falsely The thirde sorte be our Nichodemes that can speake of Christ in the night or to their friends but openly they will confesse nothing with the mouth nor doe any thing outwardely for feare of the world that should sounde to Gods glorie And these men be assured they shall haue their rewarde that Christe will denie them before his father which is in heauen Of this we learne wherein our profession consisteth First to learne Gods worde Secondarily to beare it in our hearte and remembraunce Thirdly to vnderstande it And fourthly to speake of it to the glorie of God and the edifying of our neighbours And Gods word this wayes vsed shall kéepe vs humble and lowely in prosperitie and patient and strong in aduersitie But in these two verses be more wordes necessarie to be considered if we will take consolation in aduersitie The first I will sayth