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	power_n	4,181	5	5.2665	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57544	The disabled debtor discharged: or, Mary Magdalen pardoned Set forth in an exposition on that parable Luke 7. 40.-51. There was a certain creditor, which had two debtors, &c. By Nehemiah Rogers, minister of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part I	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1821A; ESTC R222102	218,172	327

it and shews that Love was the cause why her many sins were forgiven her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aret. in loc But are they ignorant of this the For is oftentimes a note of Inference or Consequence and as well an argument of the Effect from the Cause as of the Cause from the Effect We say it is Spring-time Why so For or Because the Fig-tree puts forth and buds The putting forth of the Figg-tree argues the Spring-time Dilectio hic nō dicitur esse venia causa sed posterius signum Calv. but the budding and putting forth of the Fig-tree is not the Cause of Spring-time I say this child is alive because it cryes or this man lives because he mooves will any so understand me as if I meant the crying of the one and the mooving of the other is the Cause of life and motion in the one or in the other Our Saviour himselfe useth this kind of arguing as we find Iohn 15.15 I have called you Friends for all things I have heard of my Father I have made knowne unto you where declaring of those things to them is the Effect not cause of his Love And that our Saviour here reasoneth from the Effect to the Cause is evident enough from the whole discourse the scope wherof is to shew that the forgivenesse of the debt of sinne is a just cause of Love according to the measure and rate of the sins forgiven as is evident in such debters from whom the similitude is taken who beare no speciall love unto their creditours untill they know how they shall bee dealt withall Now if it should be as the Papists would have it that Love and the Fruits therof should be a cause of Remission our Saviours Application should be directly contrary to that which in this Parable he had propounded for then the greater Sinner should have somewhat to satisfie when the Parable saith that not so much as the lesser can doe it And that which in the Parable hee had made the Cause of the Love of the Forgiven Person heere hee should make the Effect of it Besides the other clause immediately following doth evidence it sufficiently that our Saviour argueth from the Effect For to whom little is forgiven saith our Saviour the same loveth little so that according to the proportion of Forgivenesse the proportion of Love followeth S. Ambrose thus understands the plate Bellar. depaenit lib. 2. c 14. resp ad object and Bellarmine himselfe saith that these words of Christ Many sinnes are forgiven her Confirmant absolutionem invisibiliter datam doe confirme the Absolution invisibly before given So then the Absolution which was given before was confirmed by her Love and by it shee might know and rest assured that her sins were remitted according to that of St. Iohn 1 Epist 3.14 Wee know that we have passed from death to life because we love the Brethren This Collection then of theirs you see is but grating upon a word and contrary to the sence of the place a meere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A folly it is to follow them too far we come to such as the Text will naturally afford as first Doct. A Proofe a posteriore from the Effect is a strong Proofe and very Demonstrative Thus the Truth of our Faith is to be prooved Iames 2.18 And of Repentance 2 Cor. 7.11 And of Charity 1 Iohn 3.14 And so Saint Iames prooves Wisedome from above by the Effects Iames 3.17 Still Scripture puts us upon the Tryall of our Graces by these kinde of Proofes Grace is invisible in its Nature it cannot be seene in habitu Therefore as GOD was seene to Moses so is Grace to men by its Backe-parts and as the wind which no man can see in its proper Essence by the full sayles of the Ship is perceived which way it stands Vse Let this be a Direction to us in our Examination and tryall of our selves I deny not but a Proofe or Demonstration a priori from the Cause to the Effect is better and more excellent in its owne nature then the other But for us in the tryall of our spirituall estates it is safer and more demonstrative to proceed from the Effect to the Cause Would I know if the Sun shines there is no climbing up to the Sky to be resolved nor examining what matter it is made off I looke upon the beames shining on the Earth I perceive it is up and shines by the light and heat it gives Would I know if GOD hath elected me to life and to salvation There is no climbing up into Heaven to know his Decrees and hidden Counsell as too many would most audaciously but study well the markes of it from the Effects The head of Nilus cannot be found but the sweet Springs issuing from thence are well knowne No surer way to the Sea then by taking a River by the hand Our Vocation and Sanctification will carry us to Election Rom. 8.30 2 Pet. 1 5-10 These are the meanes whereby our Election and Salvation is made certaine not the efficient Causes wherby it comes to be decreed The Sun not the shadow makes the Day yet we know not how the Day goes by the Sunne but by the shadow In a word as the Planets are knowne by their Influence the Diamond by his Lustre and the Soule by her Vitall Operations so Grace is most sensibly knowne to us by the Effects therof Doct. Secondly we observe from hence That a true and unfeined love of Christ is a sure signe that our sins are remitted David thus reasons Psal 18.1 2. I will love thee O Lord my strength he got that lesson by heart yea in his heart now presently he takes forth The Lord is my Rocke and my Fortresse and my deliverer my God my strength in whom I will trust my Buckler and the horne of my Salvation This Argument our Saviour useth to raise up and comfort Peter after his fall who questionlesse was much cast downe under the sight and sense of his sin Simon thou sonne of Jonah lovest thou me Ioh. 21.15 q. d. If this be in thee be of good comfort know thy sins are remitted and God reconciled to thee So 1 Iohn 4.16 Hee that dwelleth in Love dwelleth in GOD and GOD in him Now as the Prophet speaks Can two walke together except they be agreed Questionlesse God is reconciled to them who truly love him els he would not bee an Inhabitant within them Soe 1 Pet. 1.3 4 8. Reason And it cannot otherwise be in that true Love ariseth and springeth from Faith Therfore in the place of S. Peter before noted 1 Tim. 1.5 after he said they loved the Lord he inferreth presently they also beleeved in him Which as we shall after see vers 50. is the instrumentall Cause of our Iustification It is Faith that brings the holy Fire of Love into our frozen hearts Gal. 5.6 or they would never

be warmed with it In Nature we see nothing can moove in desire to this or that till first it hath apprehended it lovely whilst the debtor thinkes of the rigour of his Creditour he doth feare him not affect him truly so our affections cannot in love and desire move to God and unite themselves with God till by Faith we discerne him as reconciled to us and an amiable object for us sinners to imbrace But when once it comes to see Gods love forgiving it many sins then it cannot but love much again Vse And this serves to the overthrowing of their opinion who hold that Assurance of Pardon of Sin cannot in this life be attain'd unto If the Assurance of our Love to God may be had then may the Assurance of the Pardon of our Sins be attaind unto but the former may be had therfore the latter That the Assurance of our Love to God may be had is cleare S. Peter was undoubtedly assured of it and that even in the time of the great dejectednesse of his spirit els he would never have said as he did Joh. 21.17 Lord thou knowest all things thou knowest that I love thee So the faithfull in whose name the Apostle speaketh 1 Iohn 3.14 were undoubtedly assured that they loved the children of GOD by which Love likewise they were assured that they were translated from Death to Life for that none can truely love the Children of God but they must love the Father also Ob. But every Grace hath its counterfit and the heart is deceitfull above all things Resp. This Grace can the hardliest be counterfetted of any other Grace There is scarce any thing els that we can instance in saith one but a Hypocrite may go cheeke by jowle with a good Christian He may do all outward services D. Preston his Treat of Love p. 151. on Effectuall faith page 72. he may abstaine from sinnes a great change may be wrought in him we know how farre the third ground went Matth. 13. And those Hebr. 6. But this they cannot counterfeit to love the LORD A Hypocrite may heare the Word Pray give Almes but to doe these out of Love that is a thing which no Hypocrite is able to reach unto Secondly though saving Graces have their Counterfets yet a man may be assured by the Word that he hath this and other Graces in him in Sincerity so as that he cannot be deceived in them For as God gave Moses in the Mount a Patterne according to which he would have all things made in the Tabernacle Hebr. 8.5 So that when he viewed the worke and saw all was done according to that Patterne he was sure he had done right and blessed them as we read Exod. 39.43 So hath God given us a Patterne in his Word according to which he would have every thing in his spirituall Tabernacle as Faith Repentance Love Obedience c to be wrought And if a man can find that the Grace he hath be according to the Patterne as if he take paines with himselfe to view the work as Moses did he may then he may be sure it is right and shall have cause of rejoycing as the Apostle saith Gal. 6.4 Vse 2 Secondly Learne hence a notable way to establish our hearts in the Assurance of the pardon of Sinne. Thou needest not climbe up into Heaven to search Gods Books whither they be crost or no there to behold the Face of God whither he smile or frowne but dive into thine owne soule and there find out what love thou bearest to thy Maker and blessed Saviour if thou findest that thou lovest him unfainedly that is that thou lovest him more than these lovest him for himselfe for those beauties and excellencies that are in him It is the greatest Comfort that thou canst have in this life for that thou mayest rest assured hereupon that God is reconciled to thee and that thy sins be they never so great or many are forgiven thee Finding this in thee thou mayest be sure and never till than canst thou be assured of it For we may easier carry Coales in our bosome without burning than by Faith apprehend truly this Love of God in the pardoning of sin without finding our hearts burne in Love to him answerably But in finding that we have the giving hand of Love giving to God as Mary here did those duties that are owing we may assure our selves that we have likewise the receiving hand of Faith wherby we have apprehended and laid hold of those mercies which are peculiar to Gods elect in Christ though for the present it may be thou maist have no feeling of it Only see that our Love be rightly qualified that it hath these requisites which Gods Word speaks off that it be with all our hearts with all our soules with all our might Deut. 6.5 Mark 10.30 By which variety of words God would teach us that he must be loved with all whatsoever is in us and in our powers both intensively and extensively as farre as is possible All the affections and powers of the soule must be gathered together and united like the Sunne-beames in a burning-Glasse to make our Love more hot and fervent Our love to him must be greater then to our selves or to any other thing belonging to us Plusquam te plusquam tua plusquam tuos as St. Bernard speaketh otherwise as Simon Peter said to Simon Magus in another case Thou hast neither part nor portion in this businesse In the third place we do observe Doct. That loving much argues much mercy received from the beloved party When men have bin extraordinarily kind unto us you know how marvellously it works with us upon the apprehension of it so was it here with Marie and so with Peter and so with other of the Saints still you shall find the deeper sense they have had of their own sin and wretchednesse the more have their hearts bin instamed with love to G●●●●pon the apprehension of his Mercie in their R●●●ssion the more zealous have they bin for his Glory the more thankefull for his Mercy the more desirous to please him the more fearefull to offend him and the more ready to turne unto him by Repentance as hath bin before shewed vers 43. Now because the next part or member of this verse is brought in as an Illustration of this Position we will add only a word or two for Application Vse Be informed hence of one Reason why God is delighted in forgiving great offences why he is so ready to forgive much surely he would be loved much And who deserves to be loved much if not this God who hath forgiven much Let a man but consider what God hath done for him in giving him his Son c. every other common mercy would be as bellowes to blow our Love to a greater flame and till we enter upon that thought we shall not love with any great fervency of spirit as follows in the opposite clause

c. qui propter nos homines nostramque salutem descendit ad inferos Beleeve it what ere you think it is not the Garment but the Perfume in it which diffuseth the sent The Word borroweth not its excellencie from any humane vertue but from the heart which ponders and the Spirit which sanctifieth Quicquid toquimur in Dei nomine imber Dei est videtis vos qualis terra sitis Aug in Psal 98. See saith S. Augustine what kinde of soyle you are the Word is the showre Thirdly were it so that an Vnsanctified Minister could not profit the Hearer how could we heare any one with comfort For as much as the Heart is unknowne to us and in outward shewes of sanctity a vile Hypocrite may goe as farre as the sincerest Christian Yea it is an absurdity that lets in Popery the backe way The goodnesse of the Priest doth blesse the Word and the Sacraments say the Papists I cannot be saved by Hearing unlesse the Minister I heare be also saved saith the over-curious and impatient Protestant both shake hands in the same opinion Doctrina cum omni imperio docetur quando prius agitur quam dicatur Nam doctrinae subtrahit fiduciam quando conscientia prepedit linguam Greg. in Mor. To say the Truth he preacheth best and with greatest power whose life and doctrine preach Nor is there a Figure in Rhetorick more potent then the good opinion conceived of the Speaker Our Hearers conceive of us rather by our Lives then Doctrine as Iovinian did say to the Orthodoxe and Arrian Bishops contending about the Faith Of your Learning I cannot so well judge nor of your subtle Disputations but I can observe which of you have the better behaviour We loathe you know the light of some Candles in regard of the stinke of the Tallow and as Poets feigne Iupiters Adultery did even amongst his owne children discredit his Thunder But this argues not the Truth uttered by a prophane or wicked person of imperfection but the stomacks of most hearers to be of weake digestion who cannot eate any Cake but what is of Thamars baking no Instruction is availeable or of force with them but what proceeds from those of whose inward calling they are perswaded Si hene vixerint eorum est lucrum si bene do●uerint vestrum accipite igitur quod vestrum est nolite discutere quod alienum est Chrys super illud Mat. 23. Quaecunque dixer at vobis But let us remember what the blind man recovered said whether this man be a sinner or no I know not one thing I know he hath restored mee to my sight So whether this man be converted or no I know not this I know It is the Truth he brings and that is mine and for my good his life is his owne A leaden pipe may convey water into the garden of God an Iron Clock acquaint me how the time goeth and a Crooke-back't Tayler fit my body with a handsome garment In a word Gods Messengers are his Heralds their Trade is Honour they may helpe others to Armes and so make Gentlemen yet themselves be none Receive therefore the Truth they bring and if it should so happen that any one which is placed over you should stand in the Pulpit Numb 27.12 as Moses stood on Mount Abarim and shew you the way to Canaan though themselves enter not yet blesse you God for this direction and follow it What matter is it unto thee though God puts the key of the prison doore into the hand of a prisoner so long as it opens the Wicket for thee and sets thee free Next in that our blessed Saviour doth not only receive the Answer but likewise Commends his Iudgement though in other points he might be very corrupt and is here blamed for his defect of Love Observe There is a place for praise and Commendations as well as for Reproofe Simon had his faults for which he was rebuked and he hath some good in him for which he is praised Saul was a very wicked man 2 Sam. 1.23 yet David praiseth many good things in him That Steward we reade of in the Gospell was very unjust Luke 16. Quia licet Do mini substantiam vacuabat subditos augebat Bern. yet in that hee wrought wisely for himselfe or as S. Bernard giveth the Reason for that hee increased his Lords subjects though hee diminished his Lords estate he is commended by his Lord. Grosse errours were amongst the Corinthians and in this saith S. Paul I praise you not 1 Cor. 11.17 but wherein they did well he commends them 1 Cor. 11.17 Revel 2.2 3. I praise you Brethren that you remember mee in all things c. The great shepheard of the sheepe and Arch-bishop of the Church he omits not the due praises of those Churches which he reprooves most sharply Vse This condemnes such as with-hold the due from the owner thereof contrary to Salomons advice not giving praise to whom it doth belong at least not in that manner they ought to give it Some give it not at all a strong Argument of a proud and sullen disposition they can finde place for Reproofe but none for commendation these are like the Flie they care for fastening no where but on the Gall or Soare a little blemish in their Brethren so over-clouds their good parts and properties as that they cannot bee seene Others doe it but in such a manner as that the good in others which they would be thought to commend seemes either ill or lesse commendable to those that heare it They bring their diminutions and come with their Buts hee hath done this and that But c. They will reade the Text and then Pharisaically marre it with their Glosse To speake thus of a mans praise and marre it with a But is like some unskillfull Farrier who never shooes a horse but pricks him to the quick that bitter roote mars the whole pot of pottage Use 2 Let us learne of our Lord and Master Christ to give every man due praise imitating God himselfe therein who tooke speciall notice of that little good he found in Abijah the sonne of Ieroboam to commend and recompence it And as our Saviour leades in the ensuing Reproofe of Simon with this his Commendation so it shall be our wisedome to observe the like method You know that iron is first heate and then beaten and the Nurse takes up the child being fallen and first speakes it faire and chides or corrects it afterwards so should we This would be as a good preparative for the bitter pill and make it more kindly work in the bowells of the belly This is a course of singular use to be held not only in our Ministery but also in civill Societies and Families Vse 3 Rom. 12.3 1 Pet. 2.14 Pro. 15 30. Aug de Civ Dei l. 5. c. 13. Precipuum be nesicium est in rebas honest is laudari laus enim parit

Hell deserved Lachrymae nobi● deerunt antequā causae dolendi Senec de brevit vitae If Backward many horrid sins we may behold which we have committed If Forward the dreadfull sentence of Judgement to be feared If without us the wicked world we have loved If within us our consciences polluted and defiled Which way soever we turne the Eyes of our soule there is matter enough of Lamentation So that were Ieremiah again alive and lived amongst us he would once more fall a wishing O that my head were a well of water and mine Eyes a Fountain of Tears that I might weep day and night for the slaine of the daughter of my people yet we mourne not Vse 2 But if Compunction of heart be the true not of a Penitent Compunctio est humilitas mentis cum lachrymis veniens de recordatione peccati timore Iudicij Isidor in verb compunct and that Dejection of the mind with tears caused by the rememberance of sin and feare of Judgement which was found in this Penitent be that compunction as Isidore defines it then let the Eye of the soule look into our hearts and see whither we find it there the Eye of Mary glazed thus with Teares should be our Looking-glasse If we find it we have cause to take Comfort in it If we find it not how can wee thinke wee are true Penitents Case But must every one that repents of sin do as this Penitent here did Is shedding of teares absolutely necessary in godly Sorrow May not the heart be drowned and yet the Eyes dry Resp Teares and Additions and necessary Appendences of true Repentance but not alwayes necessary and true tokens of it Some have repented truly who have not wept and some have wept bitterly who have not repented truely All who shed teares are not strait way Penitents Pet. Martyr loc com clas 10. ca. 10. Jer. 15.18 Addidit lachrymas tanquā mandasset illas Ovid Metam l 6. Lachryma nibil citius arescit Erasm Adag the hardest Marble against some weather may weepe And how often do we see the Dew to stand on the blasted Corne or Grasse There are Eying waters spoken of by Ieremiah as well as Clouds without Water spoken of by S. Iude. It is an easie matter to give you instances Gen. 27.3 4. 1 Sam. 24.17 Mala. 2.13 Teares are deceitfull things nothing sooner dryed up that a Teare and therfore not to be trusted too far For a man may as well go to his Graves-end by water as by Land Nor are all those who weepe not straight wayes to be judged impenitent There may be true Sorrow never to be repented off where no Teares are shed As was in the poore Publicane Luk. 18. and in the Theefe upon the Crosse neither of them shed a teare for any thing we read yet who dares condemne their Repentance Two Reasons may be rendered for this First the Constitution of some mens bodies makes them more unapt to weepe then others are they cannot weepe for any worldly thing or very hardly In such a case teares are not shed for sin 2. Extremity of Griefe may sometimes so oppresse and overwhelme the heart as that it can ease it selfe no more by Teares than Words Thus 1 Sam. 30.4 It is said of David and his company They had no power to weepe and Psal 143.4 David saith of himself that his Spirit was overwhelmed within him his heart within him was desolate as if he had neither a Prayer nor a teare to accompany it So we do read of one that did mourne much for the losse of a Servant when hearing of the losse of his Sonne whom he dearly loved he was so struck as that he could neither Speake nor Weepe In a deepe or fresh wound in the body there is not first that paine felt nor so much blood seene as is in a little cut of the finger because the part is astonied for the time so is sometimes with the soule The wine Vessell you know without vent runs not though it be ready to burst Notwithstanding this he that can weep for other things and doth not at one time or other weepe for sin if God let him live any time in the world after his conversion that man may conclude with himself that his estate is not good nor his Repentance sound I do not say that all that do weepe for sinne do weepe in their first Conversion God ●a●h respect to the temper of his children and doth not represent at first the odiousnesse of sinne to all alike Nor do I say that all the godly are humbled alike in their first Conversion nor do they shed teares in the like measure You know how it was with Lydia and with the Eunuch mentioned in the Acts their Conversion was with much Joy nor do I think that they ever attained to Davids Peters or Mary Magdaiens scantling in weeping Case But seeing Teares are not alwaies signes of true Repentance how may a man take comfort in them or discover them to be sound Resp Thus First by looking to the Fountaine from whence they flow Sanguis vulnerati cordis Aug Epist 199. Vulnerum animi tanquam sanguis lachrymae sunt saith a Greeke Father Teares are as it were the blood of the wounds of the soule or as S. Austin hath it they are the blood of a wounded heart If then thy heart weepes as fast as thine Eye they are right When Teares come from the Teates of a broken heart than as Milk is to the Infant so are teares to a Penitent 2. Lachrymae lavant faciem cōscientiae clarificant intellectum humectant cor devotione c. Savanor in Psa 80.5 The Effects of Teares discover their soundnesse or unsoundnesse There are divers qualities in the teares of the Body and sundry effects in the teares of the Soule The teares of the Body are hot and moyst and so the teares of the Soule For they comfort the cold Conscience as David found And they mollifie the hardnesse of the heart The teares of the Body are Salt and Wet so the teares of the Soule For they both season it and wash it clean from the filth of Iniquity Isa 1.16 The teares of the Body are in a sort bitter and sweet So the other For they weane the godly from the love of the world as Wormewood doth the Infant from the Dug And turne our Sorrows into Joyes in the end Bitter they are for the absence of good Sweet for the assurance of finding it For they that sow in tears shall reape in joy Those teares which produce these Effects we need not doubt Vse Can we not find that such teares have ever bin shed by us if any ever were shed at all Labour than to bring thy heart unto it Nunc locus est flendi locus peccata luendi Qui modo non flebit flendicum tempus babeb it Aeterno luctu lugebit sed sine fructu Beda Ploret