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	object_n	1,989	5	8.3938	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18429	Hallelu-jah: or, King David's shrill trumpet, sounding a loude summons to the whole world, to praise God Delivered by way of commentarie and plaine exposition vpon the CXVII. Psalme. By Richard Chapman, minister of the Word of God at Hunmanbie in Yorkshire.	Chapman, Richard, d. 1634.	1635 (1635)	STC 4998; ESTC S122563	120,049	228

Pena damni is an aggravation of the misery and materiall poynt of the torments of the damned Luke 13. 28. Yee shall see Abraham Isaac and Iacob and all the Prophets in the Kingdome of God thou mayest justly heere say with David being the man whom the King will honour 1 Sam. 18. 18. in the acknowledgement of Gods free mercy and truth toward thee Who am I and what is my life or my fathers family in Israel that I should be not onely sonne in law but even lawfull heire to the King of Kings to enjoy the same glory with those famous Patriarks and Worthies what shall then become of all those that neglect so great Salvation who being invited to this heavenly banquet of mortall Ambrosicall junckets do still lie groveling in the myeric and nastie sinkes of Iniquity eating the filthy dust of the earth with the Serpent Gen. 3. 14. selling themselves with Ieroboa●● to doe wickedly soules and bodies with Esau to hell for a messe of Pottage or with Demas for a few of the transitory temporals of the world but if wee expect the same happinesse with the Fathers wee must go the same way and tread in the same steps not expecting to enjoy the poysonous pleasures of sinne and the felicity of Gods chosen with Moses Heb. 11. 25. refusing to be called the sonne of Pharaoes daughter chusing rather to suffer affliction with the people of God then to enjoy the pleasure of sinne for a season esteeming the rebuke of CHRIST greater riches then the pleasures of Egypt for he had respect unto the recompence of reward knowing if he had the one he must misse the other thus our Saviour CHRIST endured the Crosse dispised the shame for the joy that was set before him Heb. 12. 2. Thus the Christian Hebrewes in the Primitive Church suffered with ioy the spoyling of their goods the reason is rendered they knew in themselves that they had in Heaven a better and more enduring substance Heb. 10. 37. or as David Psal 106 5. That I may see the good of thy chosen and reioyce with thine inheritance Heere is propounded vnto thee that double pathway of Hercules the one the straight foot-path of Vertue which ascending may seeme hard and difficult Non est a terris mollis ad astra via Faire vertues war hard and vneasie is that leades from Earth to endlesse happinesse The other is broad easie and even which is the inchanted way of sinfull pleasure Facilis discensus Averni The often-troden path of fi lt hy Vice is easie plaine and leades from Paradice Thus tracing the Patriarkes in the footing of holy Duties Religion and Pietie there is layd vp for thee a Crowne of immortality but traversing thy steps in the pleasing wayes of voluptuousnesse thou shalt be sure to finde nothing but horrid paines tumultuous horror fiery chaines scorching darknesse tormenting Divels and a full draught of the scalding Cup of the vnmeasurable wrath of an angry incensed and revenging God who is a consuming Fire Heb. 12. 29. Seeing the Fathers received the Promises assuredly having the mercies of God confirmed and performed vnto them by their Faith Heb. 11. 33. even to their severall deliverances even that from Babels Captivity which long expected inlargement was vnto them as a dreame Psal 126. 1. and preventing his servants beleeving on him as David with blessings abundantly Psal 21. 3. So will hee deale with vs if wee have Faith Ephes 3. 20. For hee is able to doe for vs exceeding abundantly above all that we aske or thinke promising to heare our Prayers even while we aske or speake as hee did with Cornelius Act. 10. 4. or Daniel chap. 9. 23. While they are yet speaking I will heare Isa 65. 24. So by Faith wee must receive the Promises Hence wee see the apparent reason and cause why so many after so long Preaching of the Word receiving the Sacraments and frequenting Gods holy ordinances which he hath made as the instruments to worke and nourish Faith in vs and the Conduit-pipes to convey his Graces unto us doe still receive so little profit remayning obdurate and hardened in prophanenesse Idolatry ignorance c. and are not healed of the sinne-wounds of their Soules nor obedient to the heavenly vocation that the Minister may justly take vp his complaint with the Prophet I have laboured in vaine and spent my strength in vaine Isa 49. 4. When men goe from the word of Exhortation as Caine from Gods owne admonition Gen. 4. 7. Worse then hee came or as Iudas from CHRIST fuller of Sathan than before Ioh. 13. 27. Our hearts are not opened Act. 16. 14. Our eares not boared our eyes not illuminated but like the deafe Adder or like the poore Begger wanting his hands that hee can receive no almes or like an empty vessell cast into the Sea which can receive no liquor because the orifice is shut Even so vnbeliefe frustrates the promises of God wee may aske pray and receive nothing because wee want Faith Iam. 1. 6. the Word is vnprofitable vnto vs For because of the vnbeliefe CHRIST did but few Miracles in Galilee the two Olive branches cannot emptie the Goldenoyle out of themselves through the two golden pipes because they are stopped Zach. 4. 12. And this is that which Sathan once strove to bring our Saviour CHRIST unto to distrust the providence of God Math. 4. 3. causing the stones to be made bread and this is that by which he works upon the weaknesse of man to distrust Gods care over him bringing him by this meanes to the shame of stealing and from this distrust even to the height of Apostacy for this God will destroy us Iudeth 5. Let us then 2 Cor. 7. 1. seeing we have such promises not loose the performance of them through unbeleife taking heede least at any time there be in any of us an evill heart of unbeliefe Heb. 3. 12. but learne to say with the man in the Gospell Marke 9 24. I beleeve Lord helpe my vnbeliefe and with the Disciples Luke 17. 5. Lord increase our Faith and if oppressed with deadnesse of heart stirre up our faith with David Psal 42. 11. Why art thou cast downe my soule and why art thou so disquieted within mee for he that beleeveth shall not make hast Isa 28. 16. saith maketh not ashamed Isa 26. The iust man shall live by his faith Hab. 2. 4. All things are possible to the beleever he may remoove mountaines he is an omnipotent creature as Barnard sayth Phil. 4. 13. I can doe all things by faith thou receivest the pro. mises thine eternall life and happinesse have their dependance thereon Iohn 3. 16. hee that beleeveth in the Sonne hath everlasting life but if yee will not beleeve ye shall not be established Isa 7. 9. Seeing this Mercy and truth of God is confirmed and upon our faith so assured toward us that it cannot be frustrate

to see their charmers because one of them laughed not to see another in their antique and apish Idolatries which are more fit to please babes than any way to satisfie the conscience of man all in the shadowe nothing in the substance If these then or any such have forestalled the market of our affections and have taken a lodging in our hearts let us deale with them as Iacob did with his false Gods or as Ephraim with his Idols cast them out And let the current of our affections run in the right streame and be fixed on the right obiect Praise ye the Lord. Whence and from what hath bin spoken and the naturall genuine sence of the words themselves let us erect for our supportance in this duty the doctrine following viz. It is a chiefe duty necessarily enioyned to all creatures and especially to man to become instruments of the glorious praise of their omnipotent Creator This was the gracious practise of old Zacharie Luke 1. 68. for receiving his gracefull sonne Iohn supposed to be the Messiah Ioh. 1. 21. a blessing from God no sooner given but a blessing from man returned Blessed be the Lord God of Israel c. rightly called in the language of Canaan a blessing ingratitude being the devils text wicked men the Glossers and Expositors both which must end in a cursed destruction Blessed Marie in her song cals it a magnifying Luke 1. 46. My soule doth magnifie the Lord. To magnifie is to make great Now God is the best the greatest and cannot in himselfe be made lesser or greater by us all that we can doe either in the magnifying or vilifying of him is in regard of others when we sweare falsely protest rashly blaspheame like an Atheist or Turke we do to our power lessen his greatnes when we unthankefully returne not his due praise for his mercies we vilipend debase as much as we can his gracious goodnes and when we magnifie him wee make him great wee proclaime him good To make this more plaine and to drive this dutie deeper into our soules it is in regard of vs the end of our election foreseene in the mercy and love of God before the foundation of the World as over-looking our estate in Adam as changeably good to that in Christ immutably glorious Ephes 1. 6 To the praise of his glorious Grace It is the end of our creation even enjoyned to insensible animals the visible and legible booke of our instruction and lessoning in this duty the sunne moone day night Psal 19. 1. and every thing that hath breath are summoned by Davids Trumpet to become the well uned Cymball of their Creators praise But Man the rare Epitome of all these hath an instrument of speech to tune it to a higher key Rev. 4. 11. Thou art worthy O Lord to receive honour and praise for thou hast created all things for thy wils sake and for thy pleasures sake were they created It is the end of our redemption Rev. 5. 9. Thou art worthy to take the booke and open the seales thereof for thou wast slaine and hast redeemed us to God by thy bloud And thus I must instance in the rest even to the lowest particular deliverance from the hellish and the highest to the least and lowest danger as Exod. 15. Iudg. 5. c. no sooner a deliverance but a song of thanks giving to the deliverer And it is the summe of what thy God for this requires of thee Psal 50. 15. Call upon me in the time of trouble I will deliver thee and thou shalt praise mee Reas 1. Because as all rivers come from the sea and returne thither againe returning as it were a thankefull tribute to their Lord Even so all things come from the Father of lights Iam. 1 17. which are for our good as from the fountaine of goodnesse and must or at least ought in thankefulnesse to returne to him againe All the gifts of fortune falsely so called as riches and possessions the gracefull endowments of the body as agility beauty strength all the goods of the minde as wit learning No silver in Benjamins sacke till Ioseph put it in and no good in man except God bestowe it Even that noble skill in physicke standing upon two legs Reason and Experience is an excellent meanes to preserve our health and yet for all this it is the great Doctor which hath Heaven for his chaire that keepeth us alive for so soone as he is angry wee are gone wee bring our yeares to an end as a tale that is told Psal 90. 9. If the keepers of our house doe not tremble and the grinders cease not and the golden ewer be not broken and our eyes the windowes of our bodies be not darke it is from the Father of lights Hence renowned Salomon and all the learned Clearkes have their wisedome and the same it was which tooke away that great knowledge from the learned Trapezuntius who was not onely infatuated in his learning but forgot his owne name Hence are all students counselled by Sarisburiensis in Policratico to knocke at heaven gate to God for their good speede that the key of knowledge may open a doore of utterance So there are diversities of gifts diversities of administrations and diversities of operations but all from the same Spirit from the same Lord who worketh all in all 1 Cor. 12. Among the Apostles Paul was good at planting Apollos at watering Among the Fathers some construed the Scriptures all egorically as Origen who excelled others either in effect or defect Augustine dogmatically Hierome more literally Gregory the great Morrally and Chrysostome pathetically And also among our moderne writers Erasmus was full of matter and words Luther had store of matter without many words Carolostadius neither c. as Luther himselfe wrote upon the wals of his Chamber So also among our ordinary Preachers some have good utterance but a bad conceite some an excellent utterance but a meane wit some both some neither As for the gifts appertaining to the will 2 Cor. 3. 5. All our sufficiencie is of God For faith which as some thinke belongeth both to the will and understanding it is also the gift of God 10. 6. 29. This is the gift of God that ye beleeve on him whom he hath sent God worketh in man the first desire to beleeve ipsumvelle credere saith Augustine The staying of the bloudy fluxe of thy corruption comes from some vertue in Christ Mar. 5. 30 The purging of thy lippes from lying swearing blaspheaming c. is by a coale from the Altar Esay 6. 6. The gift of Prayer powerfully solliciting the throne of mercy and filling heaven and earth with Abba father proceedes from none but the Spirit which makes intercession for us with groanes which cannot be expressed Rom. 8. 26. The tongue of the learned it is from the Lord Esay 50. 4. If thou hadst