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	reason_n	2,615	5	5.5904	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81992	Seismos megas. Or Heaven & earth shaken. A treatise shewing how kings, princes, and their governments are turned and changed by Jesus Christ as [brace] King of Kings, and King of Saints. / By John Davis, M.A. sometime lecturer at Christ Church in London, and now pastour of a congregation in Dover.	Davis, John, pastor of a congregation in Dover.	1655 (1655)	Wing D422; Thomason E1601_2	153,991	331

flesh nay as he is one with the Father Now 2 Cor. 5. 17. as many as are in Christ must be new creatures not new in some outward circumstances but in their whole frame not new from ontward restraint and present occurrences that mould them but new from a new inward disposition and so old thoughts indulging of sense and appetite unrulinesse and unreasonablnesse of passion unduenesse of aims and ends all these old things must passe away and all become new You are partakers of the Divine Nature 2 Pet. 1. 4. He doth not say you are partakers of Nature for that is common to all creatures nor of a reasonable nature for that is common to all men But a Divine Nature which is as far above the reasonable as the reasonable Nature is above the brutish it s such a Nature as ariseth from the great and precious Promises that are given to us and by which world lust and corruption are escaped You are Gods workmanship Eph. 2. 10. Those upon whom God leaves and manifesteth his special power and grace you are a created workmanship answerable to that work which called light out of darkness and created in Christ as well as by him and therefore you must answer Gods great ordination by being dedicate unto good workes and walking in them your motion must be progression and your progresse must be continued Your minds must be filled with the knowledge of his will Col. 1. 9. The manifestation of his minde must be imprinted on yours his word is his will revealed and his will is that which we must know yea know so as that there must be no deficiency you must be filled with it you must not onely be rational but wise not onely understanding but spiritual yea filled with all wisdome and spiritual understanding Eph. 1. 17. makes mention of the spirit of wisdome and revelation Of wisdome raising you to exalt the best good as your highest end and directing you to the aptest meanes for obtaining that good and what your natural power cannot reach unto he reveals and therefore it concerns you not onely to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge but the acknowment of his will knowledge upon knowledge experimental approving knowledge Your understanding must be inlightned v. 18. light upon light spiritual upon natural light and then you are searching into not the nicetyes and curiosities of knowledge but to know his call and the hope of it his calling you out of darknesse into marvelous light and laying up a Crown of glory for your hope you have the exceeding greatnesse of his power working you to believe and the glorious riches of the inheritance in the Saints and all for you to know You must be transformed by the renewing of your minde Rom. 12. 2. Transformation and renovation must go together to make up this Christian metamorphosis and then you will not be quarrelling and snarling at the word as if it were a hard saying not to be borne but then you will prove the will of God to be good and perfect and it will be exceeding acceptable to you You must know the love of God which passeth knowledge Eph. 3. 19. A strange paradoxe to know that which passeth knowledge and yet its most true and most sweet for its a filling knowledge a knowledge with a fullnesse yea the fullest fullnesse for it is with all the fullnesse of God Your hearts must be abounding in sincerity of love to Jesus Christ his truth and all Saints They are under the Anathema maranatha that love not the Lord Jesus Christ and the power and deceitfulnesse of Satan works in them that receive not the love of the truth loving is more then liking it s a deliberate act of will closing with a sutable good Christ and his truth his wayes and his Saints are most sutable and agreeable to us when we are in love with him Your desires must not be faint and weak but hungrings and thirstings and that after righteousnesse strong desires for the apprehension of the excellency of the object and necessity of enjoying desires from an inward sense of want and unsatisfied without the enjoyment of what is desired and yet are you truely blessed in your desire after those things You must be walking in the feare of the Lord and comforts of the holy Ghost Act. 9. 31. Happy is the man that feareth alway that is in the actual apprehension of Gods greatnesse and goodnesse and so is troubled left his carriage should not answer them both Holy comforts do not make men idle or wanton but walking and fearing walking in the comforts of the holy Ghost and if sorrows and mournings overtake them they have comforts in them for its godly sorrow causing repentance never to be repented of The great duty of your heart is to believe on the Lord Jesus Christ that you may be saved to see him in the excellency of his person and that he is able to save to the uttermost and that he is the onely one there being no other name given whereby you can be saved saved from sin and wrath from guilt and power hence you leane rest and stay on him roule your selves into his armes and if you perish resolve to perish there and so believing in hope against hope are strong in faith and give glory to God Rom. 4. 18. 20. and this faith must purifi● your hearts so that when others are transported with unruly passions you must be shewing forth all meeknesse kindnesse and gentlenesse You must rejoyce in the Lord allway Phil. 4. 4. Your faith gives a sweet enjoyment of Christ and that enjoyment doth inlarge your heart with joy unsp eakable and full of glory which make up that peace that passeth all understanding It is no light or loose joy but that which guards the heart and minde from the assaults and insults of sin and Satan and make up that new name that none can read but he that hath it Your mouths must correspond with your hearts and no corrupt communication is to proceed out of your mouth our mouths are made instruments to communicate our thoughts but this communication must not be corrupt in us or tending in the least to corrupt others it must be good not corrupt but useful and profitable good to the use of edifying that it may minister grace unto the hearers grace in you may draw forth grace in them good communication in you may promote good communication in them No foolish talking nor jesting which are not convenient that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a virtue with Aristotle is set down by the Apostle as a thing not convenient Talking is then foolish when it promotes not the feare of God and the good ends we should prosecute and mark how the Apostle joynes jesting with foolish talking I dare appeale to your experience that when you have garbled your

flattery is it both of dead and living to count their memory blessed who were so crooked and cursed in their courses 3. Judge not of men or causes to be good by the greatnesse of them that own them and follow them When Christ was in the world Joh. 7. 48. the question was Have any of the Rulers or Pharisees believed on him any of your great wise men No I warrant you they know better they are more wise then so v. 49. but this people this poor people giddy people nay cursed people that know not the Law Luke 23. 35. The Rulers derided him and Luke 24. 20. Our chiefe Preists and Rulers delivered him to be condemned to death and to be crucified You must not make the great ones of the earth your example for then you will follow wickednesse 4. Undeceive your selves about the true value of earthly powers The Trappings of power are not so good as we count for because power it selfe may be so soon and grossly abused Grace grace is most desirable which is proper and active to correct these abuses and cannot serve to these wicked inversions 5. Lastly is it any undue inference that seeing Kings have abused their power to call upon those who take their places on them to be circumspect very circumspect what hath been may be again what hath been abused may be abused Mistake me not I am far from bespattering those whom I am bound to honour surely Gods great deliverances and his peoples blood are fresh upon their hearts and will raise up a redoubled consideration in them how to honour God and serve their present generation in the management of publick affairs CHAP. XIII Proceeds to the sixth Pos which shews That abuse of power tends to the breaking of power which is apparent 1. When those in power indulge their lazinesse 2. VVhen they take no account of under-Officers 3. VVhen they rule by will 4. VVhen they look not after exc●●ution of good Laws 5. But are unjust And 6. Sinfully conformable to neighbour Princes 7. Vndue enterposal in the things of God And 8. Persecute those who are good Vses GOvernments you heard were apt to change yea to change from good to bad and from bad to worse and that brings in a breach Sin and sorrow are inseparable companions if sin goe before sorrow will follow after To be clothed with power is an honour but to abuse power is a sin and such a sin as will make way for ruine desolation and destruction Hence your sixth Position The sins of Princes whereby they abuse power carry a tendency with them to breake their power All their power is from Christ and all sin is against him and surely he will never maintaine his own power in a way against himselfe As Princes have power over other men so they sin in that power they sin as they are men and they sin as they are men in place as Princes Now their Princely sins are those that break their Princely power as thus 1. Indulging of a lazie spirit tends to break their power They gladly accept of the honour revenues and observance of their places but transferre the care to others Corona curarum nidus A Crown is a nest of cares they love the Crown but will not undertake the care They are too nice and delicate they must not misse their meals their naps their sports no not for a publick good No wonder then if God cause that to passe from them which they so put away from themselves and make that over to others in the honour which they long before made over to them in the worke and service 2. When Princes take no account of their Ministers it tends to break power I know its impossible Princes should performe all their duties in their own person They have much lieth upon themselves and they have more to transferre to others Its a wasting sin to put off what is inherent in themselves and t is no lesse to transferre to others and take no account of them They must have their Ministers that 's granted but their Ministers must be accounted with or else all will fall It keeps them in due awe and order to think they must to an audit give account of their stewardship Places and justice will be bought and sold publick treasures exhausted publick negotiations slighted and what care they when they know they shall be let alone How unworthily may men betray their trust dishonour their Prince and wrong the Nation yea do it boldly when they know they shall goe unexamined and so unpunished Princes devest themselves of their highest power by this neglect and its jus● they should fall short of the reverence they exp●ct in the hearts of those who are under them 3. When will is Law then down goes rule Non debet Princeps dominari sed Ratio The Prince that is the Prince in his will should not beare sway but Reason Government hath no such enemy as self-willednesse never do Princes lose so much of their power as when they exalt their will against Law they think they gain but then they lose most 4. Neglect of looking after the execution of good Laws much infeebles their power Kings should be living laws Reges vivae leges their carriage so regular as to command imitation and their care great to see good laws executed Execution makes good Laws alive and good Laws well executed makes Kings live for their power is advanced in their execution and neglect herein is fatal and ruinous to them 5. Injustice tumbles down Chairs of State Prove 16. 12. The Throne is established by righteousnesse but Mic. 7. 3. It s doing evil with both hands when the Prince asketh and the Judge asketh for a reward When that is acted which we read of 1 Sam. 8. 14. when the oppressed cry and are not eased when might overcomes right it s a woful victory and such an one as they shall have no cause to triumph in for Christ will cause them to vomit up all their sweet morsels and to repent of their unjust dealings 6. Sinful conformity to neighbour Nations doth no good It displeased God and his servant Samuel when the people cryed out Make us a King 1 Sam. 8. 6. and the great argument was they would be like other Nations So verse 6. Give us a King to judge us and verse 5. Make us a King to judge us like all the Nations When we conforme to their pride their fashions their excesse their wantonnesse will not this undermine us 7. Undue interposal in the things of God will pull down the powers of men God hath reserved it for his own wisdome power and holinesse to give the Law of his worship His teare is not to be taught by the precepts of men or made good by their powers The patterne of the Tabernacle and Temple is to be fetched from God alone we are not tyed to waite for mens

compleat follow peace and holiness No peace sayth my God to the wicked or with wickednesse Abeat pax illa c. away with that peace which defiles your conscience and breaks your peace with God But follow peace and holinesse holy peace and peaceful holinesse which will render Church and State happy 2. Stand to your Covenants is a second law of Nature in that Author and its a law of grace too I will be your God I will write my Law in their inward parts I will give them an heart of flesh this is Gods Covenant and he remembers his Covenant for his people Psal 106. 45. And to be his people to walk in his wayes and not depart from him That is our Covenant God is faithful in his and it concerns us to be so in our Covenants The Church humbly and holily boasteth of this Psal 44. 17. that although she had met with hard measure yet she had not dealt falsly in the Covenant her heart was not turned backward nor her steps declined from his way We have often made and renewed our Covenants in the dayes of our sorrow and sicknesse our feare and trouble the Lord grant we have not broken as oft as made them We promise to become new men to turne over a new leafe to watch more against the beginnings and occasions of sin to oppose our special corruptions to be more in secret prayer and meditation but how soon do we forget our Covenants and returne to our former mire and vomit proving as bad as ever before as worldly and sensual as ever as uncleane as ever as formal and hypocritical as ever before It s a brand on the strange woman Prov. 2. 17. She forsaketh the guide of her youth and forgeteth the Covenant of her God The Lord grant it be not true in us and that we like men transgress not the Covenant Hos 6. 7. 3. It s a great Law of Nature and grace too that we should be thankful If so to men much more to God Rom. 1. 21. The Heathens glorified not God as God neither were thankful but became vain in their imagination and their foolish heart was darkned God forbid that Christians should become heathenish become unthankful Ingratum si dixeris dixeris omnia you accumulate evil on the head of him whom you call unthankful Those who have the peace of God ruling in their hearts and are called into one body must be thankful Col. 3. 15. But of this I spake before 4. I passe on to the fourth Law which is That we must serve one another and this we finde injoyned by that blessed Apostle Gal. 5. 13. Vse not liberty for an occasion to the flesh but by love serve one another Saints are creatures framed for Society as well as men and they have Saint-like love and Saint-like service by which they are to build up one another Rom. 15. 2. Those who are strong are to beare with the infirmities of the weak and not to please themselves But let every one of us please his neighbour for his good to edification Is another burdened he must not beare his burden alone but we must beare a part with him and so fullfil the Law of Christ Gal. 6. 2. A proud and vaunting spirit should be far from us that will make us domineere and not feare we should condescend to low things to a service for the good of another and his necessity of our help should have as it were the force of a command and make us ambitious to bring in our help How sweet are those Corporations and Churches in their Communions that most practice this service Nor is there any cause why men should conceive themselves debased by this way of servitude for you serve another no more then he serves you and you may need him as well as he you 5. The next Law that challengeth our obedience is That we must be merciful and forgive one another That Law takes it for granted that we are liable to misery and to wrong one another and to guide you in these cases commands you mercifulnesse and forgivenesse Luk. 6. 36. Be you merciful as your heavenly Father is merciful a glorious patterne no mercy like that of a fathers no fathers mercy like that of Gods and yet this is that coppy we are to write after to be merciful as he is Col. 3. 12. Put you on as the elect of God holy and beloved bowels of mercy kindness humbleness of minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viscerd miseri●ordiae bowels that is mercy from an inward disposition and tender affection and such merciful ones are pronounced blessed and are promised mercy Math. 5. 7. And as you must be thus pittying the misery of another so you must be forgiving too Eph. 4. 32. Be ye kinde one to another tender-hearted forgiving one another as God for Christs sake forgave you The same blessed patterne again is proposed for forgivenesse as was to mercifulnesse Another can never offend you as you have offended God we owe him more then ten thousand talents and have nothing to pay and he freely forgives us all and delights to forgive and should not we go and do so also It is inserted by our Saviour in his Doctrine of prayer Math. 6. 12. Forgive us our debts as we forgive our debtors If ever you knew the misery that the debt of sin brings on you you would be full of breathings after forgivenesse and no● be quiet till you had it on your bosome Consider well that you oblige your selves to forgive others when you beg forgivenesse for your selves And if you ask how oft you must forgive Math. 18. 12. our Saviour makes answer I say not unto thee until seven times but until seventy times seven 6. The sixth Law takes care about our names and is this Reproach not one another Disgrace is a bitter death it slayes a mans honour and repute The Apostle bids Titus put men in minde Tit. 3. 2. to speak evil of no man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blaspheme no man Unjust reproach is a kinde of blasphemy it speakes ill of what is good in men and so of what belongs to God in them There be eight wayes by which worthy and reverend writers lay this down four of which respect evil and four respect good 1. Imponens 2. Augens 3. Manifestans 4. In mala vertens 1. When men accuse us falsly then they reproach us This mightily afflicts an honest heart and the reason is because he looks on Christ as intrested in his name and he is really troubled to think Christ should suffer Of this you have the complaint of the sweet Singer of Israel Psal 35. 11. False witnesse did rise up they laid to my charge things I knew not and this you should be far from us 2. When we causlesly disclose a fault that is secret God in his riches of mercy not onely covers our sins in his love when

they are in the darke and that your zeale may provoke very may You must hold out the word of life you have not onely the word of light but the word of life within you which to you is a quickning word dividing asunder between the joynts and marrow and this word of light and life this living word you are to hold out for your light must shine before men that they may see your good works before men most men are in darknesse and sit in darknesse carnal sensual men cannot receive the things of God and yet God requires such a shining in you that these men these blind men may some way see and here again observe it must be good works and good works with light not barely good words or good profession that will convince them you may talke long enough and these men will never see any good unlesse you worke it frequently and constantly You must glorifie your Father which is in heaven and they by you It was Christ his work upon earth and it s yours and he finished that work and so should you Joh. 17. Herein is my Father glorified that you bring forth much fruit so shall ye be my Disciples You must be abounding and abounding alway in the work of the Lord knowing your labour is not in vain filled with the fruits of righteousnesse which are by Christ to the glory of the Father giving all diligence and adding to your faith virtue and to virtue knowledge to knowledge temperance and to temperance patience to patience godlinesse and to godlinesse brotherly-kindnesse and to brotherly-kindnesse love These things must be in you and abound in you that ye may not be barren or unfruitful in the knowledge of our Lord Jesus Christ You have been the servants of sin long enough now it concerns you to obey from the heart the form of Doctrine into which you were delivered It lies upon you to raise common things by holy ends and to turne outward objects into spiritual converse If you do but eat and drink walk or work work or recreate what ever ye do in word or deed it must be all to the glory of God in the Name of the Lord Jesus Christ giving thanks to God the Father by him Eating and drinking are but natural actions but they must have Gods glory as their end Nature may teach you to give thanks but it s the Gospel that teacheth you in your thanksgiving to haverecourse to God the Father in the Name of the Lord Jesus The meanesse of your condition must not hinder the raisednesse of you holinesse Suppose you are servants the Gospel teacheth you how to make your service to become divine Col. 3. 22. Servants obey in all things your Masters not with eye-service as men-pleasers but in singlenesse of heart fearing God and whatever you do do it heartily as to the Lord and not to men knowing that of the Lord ye shall receive a reward for ye serve the Lord Christ You must obey your Masters but so as you must declare you are fearing God while you are obeying them you must render them service but not eye-service God requires the heart for himselfe and when he requires your respect to another he requires your heart thereto How unlike is your complemental expression of saying Your servant your humble servant Sir to the singlenesse of heart here mentioned You must please men and yet not be men-pleasers but please God in the pleasing of them you must do and do heartily but as to the Lord and not to men and there 's good reason for it for of him you must receive the reward for ye serve the Lord Christ he tells you of serving men and serving Christ yea serving Christ in serving men and thus you greaten little and highten low things You should be persons of a raised manner of behaviour in all actions states and conditions in all holy conversation and godlinesse But most of all when you come to worship God who will be sanctified in his nigh ones and glorified before all the people Levit. 10. 3. To worship God is to be neer to him you are then under a promise of his special presence But then he will be sanctified either you must sanctifie him or he will sanctifie himselfe he must be sanctified either in and by you in the holinesse of your hearts or upon you in the execution of his just judgements You must not think to content your selves with pretence to worship God alone in your Closet or Family but you must worship him also before all the people and that is a glorifying him You must worship the Father Joh. 4. 24. but it must be in spirit and truth Gospel-worship hath lesse outward pompe and ceremony then that under the Law and therefore it must have more of plainesse and purity else God should be a loser You must pray alwayes Eph. 6. 18. with all manner of prayer and supplication not prate but pray repetition of words in form of confessions or petition are not prayer your praying must be in the spirit your spirits in prayer must be drawn forth and acted by Gods spirit your affections must be spiritual or you cannot pray it may be babling and howling but praying it is not unlesse it be in the spirit your heads may work and your lips may move but it s no prayer if the heart lie still the voice of words is not the voice of prayer but the sighs and groans that cannot be uttered Rom. 8. 26 27. You must lift up your souls in prayer lay hold on the strength of the Almighty and wrastle with him not letting him alone until he blesse you Jesus Christ hath set up and set open a Throne of grace and given us a boldnesse of accesse Eph. 3. 12. You must come in his Name with confidence Aske and you shall bave seeke and you shall finde knock and it shall be opened to you You must watch and pray yea watch unto prayer with all perseverance and joy Eph. 6. 18. You lose many sweet praying opportunities by not watching your season you lose the acting and improvement of many graces and obtaining of many precious comforts and sweet returnes by not persevering in prayer Far be it from you to pray as a task or as a work which you are soon weary of and glad when it is over but you must persevere in prayer and pray with joy and joy to pray You must attend at the posts of Wisdomes door Prov 8. 34. Laying aside all malice and all guile and hypocrisies and envyes and all evil speakings as new born babes desire the sincere milke of the word that you may grow thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere milke the form of wholesome words not sugared with the wisdome of words but coming in the demonstration of the spirit and with power That word desire and desire as new born babes out of