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	preach_v	2,636	5	7.0466	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12260	A sacred septenarie, or, A godly and fruitful exposition on the seven Psalmes of repentance viz. the VI. XXV. XXXII. XXXVIII. LI. CXXX. CXLIII. the 1. 2. 3. 4. 5. 6. 7. of the penitentials. Seruing especially for the direction and comfort of all such, who are either troubled in minde, diseased in body, or persecuted by the wicked. The second impression. By Mr. A. Symson, pastor of the church at Dalkeeth in Scotland.	Simson, Archibald, 1564-1628.	1623 (1623)	STC 22568; ESTC S107775	256,267	548

his owne person Secondly from the person of his aduersaries Thirdly from the person of the godly In his owne person first his prayer is signified by this circumscription I. From his owne person because hee beleeues in him I lift vp my soule to thee and his faith I trust in thee What is prayer but a lifting vp of the heart to God for the heart must first be affected and then it will frame all the members of the body and draw them vp with it Simil. As the Magnes drawes the Iron after it so will the soule draw the cold and lumpish flesh where it is where the soule is there is the body also and where the soule is there is the man Whereby it appeareth that there is no praier or spirituall seruice acceptable to God Doct. No spirin● all seruice but that which proceeds from the heart Pro. 23.26 Isay 29.13 but that which comes and is deriued from the heart My sonne giue me thy heart This people seeke mee with their lips but their heart is farre from me Yee are praying but your heart is as the eye of the foole euery where Sometime yee are thinking of the earth somtime of your pleasure sometime sleeping sometime yee know not what yee are thinking At preaching yee heare the voyce of a man speaking but say not Amen And sometime your voyce is repeating some idle and deafe sounds your heart no whit being moued but as a Parrat or Pye vttering incertaine sounds or a Bell Simil. sounding it knowes not what so are ye with your mouth praising God your heart being absented from him Faith only fixed on God Lifting vp of the heart presupposeth a former deiection Next his faith is not carried about hither and thither but only fixeth it selfe vpon God Thirdly the lifting vp of the heart presupposeth a former deiection of his soule The soule of man is pressed downe with sinne and with the cares of this world which as lead doth the net draweth it so downe that it cannot mount aboue till God send spirituall prayers as corke to the net to exalt it Simil. which arise out of faith as the flame doth out of the fire Heb. 12.1 and which must bee free of secular cares and all things pressing downe which sheweth vnto vs that worldlings can no more pray Simil. than a Moule is able to flie But Christians are as Eagles which mount vpward Seeing then the heart of man by nature is fixed to the earth Simil. and of it selfe is no more able to rise there-from Simil. then a stone which is fixed in the ground till God raise it by his power word and workmen it should be our principall petition to the Lord that it would please him to draw vs that we might runne after him that he would exalt and lift vp our hearts that we might raise them vp to heauen and not lie still in the puddle of this earth Here the future tense vsed for the present In the Hebrew it is I will lift vp by a common phrase vsing the future time for the present but he sayes not I lift vp my voice or my hands to thee which both he did for these are in vaine without the heart So Anna the mother of Samuel saies 1 Sam. 1.15 I poured fo●●h my heart in the sight of the Lord as a body without the soule VERSE 2. My God I trust in thee let me not be confounded let not mine enemies reioyce ouer me 2. Argument taken from the person of his aduersaries opposing his faith to their fury Mat 10.13 Psal 20.7 2 King 1.2 1 Sam. 28.8 THe second argument that hee vseth is taken from the person of his aduersaries who albeit they were furiously bent against him yet hee onely runneth to God without whose permission they were not able to cause one haire of his head fall to the ground Some seeke for the helpe of men some trust in horses and chario●s some goe to Beelzebub and deuils by wirches but let a true Christian with Da●id here haue his refuge to God Doct. Faith is the ground of prayer I trust in thee Here is faith the root and ground of prayer When Christ bestowed any benefit vpon his patients he asked them Doe ye beleeue and then answered Mark 9.23 Mat. 8.13 Simil. Be it to thee according to thy saith It is a naturall dependance that all creatures vse this argument to their superiors and masters As my trust is in you helpe me And should not we vse this same to our Lord and say My trust is in thee O Lord therefore h●lpe me He stands vpon the points of his honor will he then cast off his dependants Faith in God a strōg argumēt wherby God is moued to defend vs. Mark 9.23 24. No truly there is no stronger argument to moue God to defend thee then if thou alledge thy faith in him there is nothing impossible to him that beleeueth Let vs therefore craue the augmentation of our faith and say Lord increase our faith and then wee need not to doubt but God will giue vs all things His prayer is grounded vpon faith 1 Cor 4.13 Prayer grounded on faith Paul saith I beleeued therefore haue I spoken therefore such prayers as proceed of an incertaine faith are abhomination in the sight of the Lord and scorning of his Maiesty Doe yee not thinke Words without faith and feeling vnprofitable Doct. Shame the daughter of sinne that if wee conceiue words in our owne language if we want a feeling of them that they will bee acceptable to God no indeed but much lesse will they please him if in an vncouth language wee repeat vaine words we know not what Let me not be confounded Shame is the daughter of sinne and a condigne punishment for sinne Rom. 6 2● What fruit had ye then in those things wherewith now ye are ashamed For the end of those things is death But no shame can befall to a Christian Qui credit non erubesces He that beleeueth shall not be a shamed Doct. Repentāce blotteth out the memory of sinne Heb. 11.31 2 Pet. 2.7 for if hee fall in sinne it will by Gods blessing turne to the best to him and his repentance will blot out the memory of his sinne Rachabs faith hath blotted away the remembrance of her whoredome Dauids repentance and Manasses hath blotted out their sinnes Lots righteousnesse is remembred their sinne is not shamefull for God honoured them with such vertues as tooke away the filthinesse of their sinne Simil. If a gold ring should fall in the mire the price of the gold remaines and the dirt may soone be wiped away Albeit Iacobs thigh made him to halt Gen. 32.3 yet the strength of his armes who wrastled with the Angell his reuelations that he got and his holinesse made not that to bee thought a deformity in him Simil. Doct. The afflictions of Gods children are honorable

●et holinesse to the Lord be written on your brests Exo. 28.36 Leuit. 20.7 Holinesse becometh the house of God Be holy Many study to attain to knowledg but not to sanctification as I am holy For what fellowship can the most holy God haue with vncleane and profane people This miserable age studieth to attaine to knowledge but not to sanctification Let Atheists call you what they please studie you to puritie of li●e A true Christian will make more conscience of an idle word or filthy thought which wil arise in their hearts Nota. and will correct it more sharply then those leud miscreants will do for adultery and the worst actions they commit Verse 8. Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce HAuing craued before remission of sins now he beggeth the fruite which followes vpon the same that is ioy and gladnes which is one of the fruits of the kingdome of God and marks of Gods children Ioy proceedeth of sorrow This ioy which he suiteth must of necessi●ie presuppose a sorrow which he had for his sinne For as repentance can neuer want sorrow no more can remission want ioy So that ioy springeth out of the bitter goote of sorrow And the greater sorrow we haue the greater shall our ioy be The deeper thy griefe be the higher shall thy comfort be He doubleth ioy and gladnesse both of soule and bodie he will not be contented with some one or two consolations but wil haue them to be multiplied that as his tribulations did increase so his comforts in Christ Iesus might be enlargod As a Christian is the most sorowfull man in the world Of all men a Christian hath most cause to reioyce so there is none more glad then he For the cause of his ioy is greatest in respect his misery was greatest his deliuery greatest therefore his ioy greatest from hell and death is he freed to life in heauen is he brought What can make men more glad then this if he will beleeue No offers can satisfie the minde of a prisoner appointed to death vnlesse his remission be proclaimed and giuen him Simil. so all the ioyes in the world will not satisfie a conscience till he heare that his sins are forgiuen him Psal 4.8 This ioy Dauid compareth with the ioy of worldlings who reioyced in their corne and wine and saith that he had more ioy then they had and more peace of conscience This ioy eateth vp all false ioyes that men haue in sinne True ioy eateth vp false ioyes Exod. 7.12 as the rod of Aaron did the rods of the Egyptians For it is not possible that men can haue both ioy in God godlinesse and in sin for the one will euer quench the other as water doth fire All other ioyes wil alter whatsoeuer they be Nothing can alter this true ioy but nothing can take this ioy from vs. Not tribulation we reioyce in the midst of tribulation Not death no paine no hatred of men no persecution all these rather in crease it Acts 5.41 We reioyce with the Apostles that we are thought worthy to suffer for the word of God Why do worldlings call vs melancholious persons and too precise that we cannot do away with an idle word Ioh. 4.32 let be an idle action let them say what they please we say as Christ said to his disciples he had meate they knew not so we haue ioy that they know not of That which is thy ioy O hypocrite that is my sorrow I laugh with Democritus at that Democritus alwayes laughed Heraelitus alwayes weeped Iam. 5.1 for which thou weepest I weepe with Heraclitus at that whereat thou laughest Wo to them that laugh for they shall weepe Howle ye rich men saith the Apostle Make me to heare The person frō whom he seeketh this ioy is God make me to heare saith he whereby he would teach vs Doctrine Spirituall ioy proceedeth from God that this ioy cometh onely from God it is he who is the fountain of ioy and all pleasure for all good things come from aboue Naturall ioyes proceed from a naturall and fleshly fountain spirituall ioyes spring only from God so he who seeketh these ioyes beneath seeketh hot water vnder cold ice Can any good thing come out of Nazareth Ioh. 1 46. can any grace come from a gracelesse ground The instrument by which he seeketh ioy to be conueyed to him is the hearing of that word Thy sinnes are forgiuen thee There is none other ordinary meanes by which God will worke or euer hath wrought ioy to the troubled heart then by his word preached by the mouth of his seruants The word of God is the cause of this ioy Act. 16.14 and beleeued by Christians Faith commeth by hearing God opened the heart of Lydian He that hath eares to heare let him heare I haue giuen eyes and they do not perceiue eares to heare do not vnderstand their eares are heauie c. Preaching of the word is a necessary instrumēt by which spiritual gracesis cōveied into our harts God craueth this oftē in the old new Testanent that we should heare his voice And Dauid confesseth that God had prepared his eare Psal 40. God from heauen said This is my beloued Sonne in whom I am well pleased Mat. 3.17 heare him If then ye giue an obedient eare to Gods word ye may be assured of this ioy wrought in your hearts after yee haue beleeued the comfortable promises of saluation in Christs blood Against Atheists and Papists lothing the word What thinke ye then of Atheists who will not heare the word but for fashions sake calling those too holy who will heare two Sermons on one Sabbath or of Papists who will no wayes heare the word which may be the meanes of their conuersion Wo to the one and to the other And because they haue refused to heare him of whom they may receiue comfort and instruction therefore the Lord shall refuse to speake to them any longer vnlesse betimes they repent That the bones which thou hast broken may reioyce The effect which he hopeth to receiue of those glad tidings is a restitution of his first estate wherein he found himself wonderfully broken by his sin and affliction and hopeth to be restored by remission and pardon thereof Where he speaketh of the bones he would let vs to vnderstand that there is no strength of nature able to resist the stroke of Gods iustice No strēgth in man able to resist the stroake of Godsiustice For if he begin to fight with vs we are vnable to resist The bones are very hard and the strength of man stands in them but if God bring the hammer of his wrath it shall be as iron and steele to crush them in peeces being but as potters vessels God cureth none but those whom he hath woun ded Man woundeth but

in this life many in the life to come many within him many without him So vnhappie is the state of the wicked whose sorrows shall be multiplied Isa 65.13.14 Behold my servants shall eat and yee shal be hungrie c. and in the Revel Revel 9.12 Revel 8.13 One woe is past and two are to come and the Angel flying through heauen cryed Woe woe woe to the inhabitants of the earth The godly and wickeds sorrow differ The Godly haue sorrow also but nothing comparable to theirs For God remembreth mercie in the mids of iudgement which he doth neuer to the wicked the Lord deliuereth the godly as the Israelites through the Sea and drownes the wicked The examples of Gods iudgements are seene in Lucifer Isa 14.12 Gen. 3.10 Gen. 4.11 Gen 7. Gen. 18.19 Our first parents Caine. the first world The fiue Cities Pharoah Nebuchadnezar Antiochus Herod c. Read ouer the 28. of Dout. There is a Catalogue of the sorrows of the wicked which should affraie any Christian heart And also in the 20. of Iob. where is sayd Iob. 20.22 all sorrow shall fall on him But mercie shall compasse him who trusteth in the Lord. He hath threatned in his doctrine the wicked with a consideration of Gods iudgements Now hee is alluring them with an offer of Gods mercies the godlie are ever well and all turne to the best to them Saluation welfare attendeth them in all places at all times in all causes in all their businesse in things certaine and vncertaine in prosperitie and aduersitie in body and soule in things present and to come Mercie What euer come to him is mercie and flowing from the fountaine of the remission of his sinnes The Lord crowneth them with mercies yea his sinnes turne to mercies to him But of this before Shall compasse him Doctr. The godly as they are compassed with trouble so are they with mercies 2 King 6.15.17 Psal 125.2 Zach. 2.5 Doctr. Mercie belongeth to the faithful As hee was compassed with innumerable troubles So God shall compasse him with as many comforts Dothan was compassed with Aramits so was it also with Angels as the mountaine compasseth Ierusalem so is the Lord about his people and hath promised to be a wall of fire about her That trusteth in the Lord. These are the people to whom mercie appertaines euen the beleeuers for faith onely maks vs acceptable to God But of this likewise before I beseech God make vs all penitent for our sinnes and sensible of his ●uercies but aboue all things roote vs in the Faith of Christ that we may depend vpon his promises that are both faithfull and true VERS 11. Be glad yee righteous and reioyce in the Lord and be ioyfull all yee that are vpright in heart The substance of this verse THis verse containeth the conclusion of the Psalme wherein is set downe an exhortation ●o such as are happie and blessed by remission of their sinnes to a spirituall ioy and praysing of God And this exhortation dependeth very well on the antecedents for hauing spoken of the remission of sinnes and the fruites of repentance and the fatherlie mercy of God towards the faythfull to whom properly this exhortation belongeth For after the remission of sinnes After remission of sinne ariseth ioy Gal. 5. Rom. 5.1 there ariseth an vnspeakeable ioy in the beleeuers heart for ioy is that fruit of faith And after the Apostle Rom. 4. had spoken of iustification hee inferreth Rom. 5. Then being iustifieed by faith we haue peace toward God through our Lord Iesus Christ Which doubtlesly cōprehendeth all sorts of ioy and the Angels when they Preached to the shepheards of Christ Luk. 2.10 they professed they tolde ioyfull tydings This exhortation containeth three parts First what hee doth exhort to reioyce Secondly whom the righteous and vpright men Thirdly the limitation thereof in the Lord. Be glad He exhorteth them three times be glad reioyce and be ioyfull and as ●ee made mentiō of a threefold blessing so doth hee of a threefold ioy Wherein we haue two things necessary to be obserued First the duinesse of our nature who as slow horses neede many spurres Mans senslesnesse in spirituall things and prou●c●tions to spirituall things for we are naturally ouermuch ●ent to carnall things that wee neede no incitations to the same But by the contrary in spirituall things wee are cast in a deepe sleepe who cannot be wakened at the first cry as those men after drinke haue neede to be roused often that they may behold the light so men drunken with the pleasures of sinne as Nazianzen sayth Must be wakened by diuerse exhortations as this same Prophet in the subsequet Psalme redoubleth his exhortatiōs for the same effect And the Apostle to the Philippians sayth Phil. 4.4 reioyce in the Lord continually and I say againe Tho proper signification of the words be glad reioyce Next I perceiue that this exhortation growes for the word Be glad properly in the owne language signifieth an inward and hearty ioy Psal 35.26 Reioyce by the presence or hope at least of a thing desirable or good The second word Reioyce in the owne language signifieth to expresse our ioy by some outward gesture sometimes vsed for dancing as the Hills skip for gladnesse Psal 65.12 Be ioyfull Isa 35.6 The third word Be ioyfull signifieth to cry forth for gladnesse as the dumbe mans tongue shall sing This Gradation teacheth vs Doctr. Spirituall ioy alwayes increaseth that this is the nature of Spirituall ioy That it is alwayes augmented to vs by certaine degrees vntill the time is come to the perfection of all ioy which is signified by the last word importing as it were a triumph and showting after victorie So that they are truly penitent when they haue ouercome sinne and Satan in their spirituall combate triumphes ouer them as vanquished enemies Obi But it may be obiected that the best christians commonly haue the least cause of reioycing in regard they are more subiect to Troubles Crosses Imprisonments Pouerty Sicknesse c. then others Our Sauiour answereth to that In the world yee shall haue trouble Ans Ioh. 16.33 but in me yee shall haue ioy reioyce I haue ouercome the world The Martyrs who suffer the losse of their liues and riches with great ioy answeres in the midst of the fierie flames where they sing and prayse God as though they felt no paine their inward ioy swallowing vp their outward trouble Christians in their very death answeres to that when they cry O death where is thy sting O hell where is thy victory So 1 Cor. 15. Inward ioy swalloweth vp outward crosses how so euer they be subiect to the greatest miseries outwardly yet the ioy arising from the assurance of Gods fauour doth swallow them vp Obserue Doctr. Only those truly reioice whose sinne is pardoned Pro. 29.6 Pro. 14.10 Psal 40.16 Isa 65.13 Rev.

lips which are not employed in the seruice of God that made them to proclaime his praises and double woe to them who employ them to his dishonour for they shall say would God they had bin rather dumbe Nota. and could haue spoken nothing then to haue spoken to the dishonour of that Maiestie which made them Verse 16. For thou defirest no sacrifice though I would giue it thou delightst not in burnt offering NOw toward the end of the Psalme he is bursting forth in thankfulnesse setting downe the sacrifice which the Lord would not haue to wit externall sacrifices and declaring that which he would haue a contrite heart Sacrifices of olde comprehended all Gods worship For the burnt offerings and sinne offerings represented Christs blood The thanksgiuing offerings The vse of the legall sacrifices peace offerings the incense the thankfulnes of the Saints for his benefits and what of all these he was wearied with them when they were not mixed with faith and repentence Nazianzen saith Vna Dei est purùm gratissima victima pectus Then if God delight not in sacrifices which were commanded by himselfe Nota. what careth he for trifles inuented by men of which he can haue no pleasure His delight is not in outward sacrifices at any time if they be alone I will haue mercie saith he not sacrifice Hos 6.6 much lesse doth he respect the sacrifice of the Masse hauing no warrant in his word neither yet of our prayers and praises when we do but pretend religion not serue God vnfainedly Away with all our offerings if we offer not to him that which he craueth chiefly to wit a penitent heart Lorinus obserueth well Sacrificia non operari per se peccatorum remissionem posse sed tantum represent are praefiugare sacrificium illud vnicum redemptoris that is that the sacrifices of old could not worke by themselues remission of sinnes but onely did represent and prefigure the onely sacrifice of our Redeemer Then as he saith truly their sacrifices ex opere operato by the external working of them cannot giue remission of sins What reason then hath he to affirme that the Sacrament of the new Testament conferreth grace by the very externall giuing thereof Lorinus against him selfe seeing that same thing was prefigurated by their sacrifices which is represented by our Sacraments that is Christs blood both in Baptisme and in the Lords Supper Verse 17. The sacrifices of the Lord are a contrite spirit a contrite and broken heart O God thou wilt not despise WHen he hath remoued that which God misliked and refused now he placeth that which God liketh and receiueth that is the sacrifice of a contrite spirit In the plurall number called sacrifices that is this one for all A broken heart is such a heart which is humbled through a sight and sense of sin What a broken heart is For it is needfull that as we haue worne our heart by sinne so our heart should be worne againe by repentance and sorrow for sinne and that we should take paines to subdue our hearts and all the thoughts thereof and bring them captiue to Gods obedience That is that poore spirit of which Matthew speaketh Mat. 5.3 Esa 66.2 Isaias speaketh of the spirit that trembleth at Gods word Why sacrifices in the plurall number This caused Dauid to put the word sacrifices in the plurall number that he might expresse the better that one contrite heart which is the sacrifice of repentance alone suffiseth for all legall sacrifices If he had said that a contrite heart is a sweet smelling sacrifice they might haue excepted the so are many others as the papists do mixe their works with the grace of God But Dauid excludeth purpossie all sacrifices and sheweth that what euer sacrifices God respecteth are comprehended vnder a penitent heart beleeuing in Christs bloud and seeking mercie for the same This sort of people are called mourners in Sion who mourne to God for their owne sinnes and the sinnes of the people who powre out their heart with their teares to God who doe lament for the affliction of Ioseph Oh what cause haue we to lament this day for our sinnes and to breake our hearts for the persecution of the Church in euery place Let our feasting be turned into fasting our laughter in teares Mourne with Ieremiah for the desolation of Sion Nota. A contrite and broken heart thou wilt not despise Here he encourageth the penitent sinner who may be affraied to appeare before the Tribunall of God in regard of the conscience of his sinne and be feared that God will not accept him howsoeuer he be humbled Him here he encourageth God will not despise a troubled heart yea rather he will like it and manifest his skill in healing and comforting it God liketh a troubled heart To which agree all those places in Isaias which comfort the Church those sweet inuitations of Christ to the laden and wearie to come vnto him and to those that were athirst and he that calleth vpon vs will not reiect and cast vs away The Lord is nigh to them that be of a contrite spirit Psal 144.8 Who speake to him in the bitternesse of their soule Iob. 10.1 Crying like the Dragon or Ostrich Mich. 1.8 Who cry wonderfull being ouercomed by the Elephants As Saint Ierome saieth who slay their affections and offer them as a sacrifice to God as the Magdalen Peter other Saints who forsake their former lusts and say with a certaine young man who being temped by an harlot and seeming to be ignorant who she was she said ego sum it is I he answered ego non sum it is not I for he was conuerted by repentance If thou would preuaile with God Pro. 23.26 giue him thine whole heart if thou doe any thing for God doe it with thine heart 2. Chro. 31 21 seeke him with thine whole heart loue him feare him pray to him turne to him Deut. 4.29 obey him with thine whole heart Deut. 10.12 Rom. 6.17 Ier. 32.40 Ioel. 2.12 Psal 119.145 Their heart is deuided saith the Lord of hoste now shall they perish Hos 10.2 God is one and vndeuided and craueth an heart one and whole in affection and rent onely by deiection nothing can breake God but a b●oken heart The string can bow the bowe the fire can temper and molifie the steele the goates bloud the adamant and the heart contrite can moue God saith Mantuan in these verses Virga recens Zephyris neruo curuabitur arcu● Igne chalybs adamas sangnine corde Deus Finallie obserue that albeit repentance doth make a contrite heart and as I said before we should take such paine on our contrition that we should not let any thought of our heart escape vnrepented mourned for yet the onely hammer which must burst our soules is the word of God The word of God bruseth the heart Simil. which bruseth