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	righteousness_n	7,110	5	7.7520	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19065	Christian offices crystall glasse In three bookes. First written in Latine, by that famous and renowned Father, Saint Ambrose Bishop of Millane. Whereunto is added his conuiction of Symmachus the Gentile. A worke tending to the advancement of vertue, and of holinesse: and to shew how much the morality of the Gentiles, is exceeded by the doctrine of Christianity. Translated into English by Richard Humfrey ...; De officiis. English	Ambrose, Saint, Bishop of Milan, d. 397.; Humfrey, Richard.	1637 (1637)	STC 548; ESTC S100171	335,831	469

is neere then a brother c. Off. l. 1. c. 34. p. 83. Isaiah 3.1 Take away from Ierusalem and from Iudah the stay and the trust the whol● stay of bread Intr. p. 2. 25.5 In that day shall the Lord of hosts bee for a crowne of glory and a diademe of beautie to the residue of the people 6. And for a spirit of judgement to him that sitteth in judgement Ieremiah 9.24 Let him that glorieth glory in this that he knoweth me that I am the Lord which exerciseth loving kindnesse Fr. p. 4. Ezechiel 21.26 Thus saith the Lord remove the diademe take off the crowne Intr. p. 2. Daniel 11.43 He shall have power over the treasures of gold and silver Intr. p. 2. Zachariah 4.6 An Angell said to me what seest thou And I looked and behold a candlestick all of gold Intr. p. 2. 6.11 Then take silver and gold and make crownes and set them upon the head of Ioshua Intr. p. 2. 13.9 And I will the third part to passe through the fire and will refine them as silver is refined and will trie them as gold is tried Ib. 14.14 And thou O Iudah shalt fight at Ierusalem and the wealth of all the heathen round about shall bee gathered together gold and silver c. Ib. The New Testament Matthew 4.3 IF thou be the Sonne of God command that these stones c. Add. 138. 5.3 Blessed are the poore in spirit c. Off. l. 1 c. 16. p. 30 31 5.28 He which seeth a woman to lust after her hath committed c. Off. l. 1. c. 5. p. 1. c. 50. p. 125. 5.44 Love yee you enemies pray for them that revile c. Off. l. 1. c. 48. p. 114. 6.2 Verely c. Off. l. 2. c. 1. p. 2. 8.20 The Foxes have holes Off. l. 3. c. 11. p. 38. 10.9 Possesse not gold nor silver nor money Off. l. 2. ● 2.5 p. 63. 10.23 They persecuting you in one citie flie into another Add. p. 139. 10.41 Whosoever shall receive a righteous man in the name of a righteous man shall receive c. 12.46 Behold his mother and brethren c. Off. l. 2. c. 21 p. 53. 14.30 The Prince of this world shall come and shall have nought in me Off. l. 1. c. 29. p. 116. 19.14 Of such is the kingdome of heaven Add. p. 142. 19.17 If thou wilt enter into life keepe the commandements Off. l. 1. c. 11. p. 18. 19. 25.25 I was hungrie and you gave me c. Off. l. 2. c. 28 p. 69. What yee have done to one of these yee have done to me Ib. Luke 1.23 Zacharias the Priest when the dayes of office were fulfilled Off. l. 1. c. 8. p. 14. 1.75 That he would grant us that being delivered out of the hands of our enemies we might serve him without feare c. Fr. p. 3. 2.26 Now lettest thou thy servant depart in peace Off. l. 2 c. 10. p. 29. 6.2 Woe to you that laugh now for you shall weepe Off. l. 1. c. 21. p. 50. 12.17 I will pull downe my barnes and build greater Off. l. 3. c. 6. p. 21. 16.9 Make to your selves friends of the Mammon of unrighteousnesse Fr. p. 28. line 21. for of reade nor did his knowledge reach to and Off. l. 3. c 16. p. 61. 16.19 The rich man was clothed with silke c. but the poore man lay full of sores Off. l. 1. c. 15. p. 29. 17.10 When ye have done all that ye can say yee are unprofitable servants Fr. p. 11. 21.21 Let those in Iudea flie to the mountaines Add. pag. 141. 23.24 Father forgive them for they know not what they doe Add. p. 136. Iohn 2.17 The zeale of thy house Off. l. 2. c. 30. p. 74. 7.32 Out of his bellie shall flow even rivers Intr. p. 2. 37 38. If any man thirst let him come to me and drink ib. 15.5 Without me ye can doe nothing Fr. p 13. 15.16 I have called you friends because whatsoever I have heard of my Father I have revealed to you Off. l. 3. c. 16. p. 62. Acts. 17.23 I found an Altar with this inscription to the unknowne God Fr. p. 3. Romans 2.8 By grace ye are saved through faith it is not of your selves it is the gift of God Fr. p. 8. 2.15 Which shew the workes of the law written in their hearts Fr. p. 2. 5.35 Affliction worketh patience Off. l. 1. c. 36. p. 88. 6.13 Neither give ye your members as weapons Off. l. 1. c. 37 p. 90. 8.7 Wisdome of the flesh is enmitie Fr. p. 6. 10.10 With the heart man beleeveth to righteousnesse 12.17 Provide that is honest Off. l. 2. c. 6. p. 15. 13.13 Let us walke honestly Off. l. 1. c. 45. p. 107. 14.23 Whatsoever is without faith is sinne Fr p. 16. Corinthians 14.13 Being evill spoken of we blesse Off. l. 1 c. 48. p 114 16.12 All things are lawfull for me but all c. Off. l. 2. c. 6. p. 14. 17.35 This I say for your profit not that I may take you in a snare but that yee may follow that which is honest Off. l. 2. c. 6. p. 15. 1.10 23. All things are lawfull for me but all things are not expedient Off. l. 2. c. 2. p. 7. 1.11 13. Doth it become a woman to pray c Off. l. 1. c. 46. p. 109. 1.12.17 One member cannot say to another J have no need of thee Off. l. 3. c. 3. 1.12.23 Vpon those members of the body which we thinke most unhonest Off. l. 1. c. 18. p. 108. 1.14.40 Let all things bee done honestly Off. l. 1. c. 45. p. 108. 2.4.7 Wee have this treasure Off. l. 2. c. 28. p. 69. 2.8.10 Not only to will but to doe yee have begun a yeare agoe Off. l. 1. c. 30. p. 72. 2.9.7 God loveth a cheerefull giver Off. l. 1. c. 30. p. 69. 2.9.17 If I shall doe it willingly J shall have my reward if against my will Ib. Galatians 3.28 There is neither Iew nor Graecian Off. l. 2 c. 24. p. 61. Ephesians 2.8 By grace we are saved by faith it is not of our selves it is the gift of God Fr. p. 12. 3.12 By whom we have boldnesse and accesse with confidence through faith in him Ib. p. 10. Philippians 2.4 Looke not every man on his owne things Off. l. 2. c. 27. p. 67. 2.7 Christ the Lord when hee was in the forme of God made himselfe of no reputation Off. l. 3. c. 5. p. 8 3.12 Not that I have as yet received or were as yet perfect Off. l. 3 c. 2. p. 6. 4.8 If there be any vertue any praise thinke on these things Pref. in l. 2. p. 4. 4.12 J have learned to be humbled and to abound Off. l. 2. c. 17. p. 45 46. Colossians 2.8 Beware lest any spoile you through Philosophie Fr. p. 31. Pref. in lib. 2. p. 1. 2.21 If therefore yee be dead with Christ Off. l. 1. c. 36. p. 88. 3.1 If ye be

wise that feareth not his God for the c Prov. 1.7 Prov. 3.21 4.21 beginning of wisdome is the feare of God and else-where wee reade the wise depart not from the word of his mouth but observe his divine wisdome and counsell according to the advertisement there given in the consultations of their hearts And concerning Abraham the father of the faithfull the Scripture in saying his faith was imputed to him for righteousnesse doth therewith all bring the grace of anothers vertue for his reliefe Our writers defining wisdome say that it consisteth in the knowledge of the truth not of that truth which humane braine produceth but of that which descendeth from above wherewith Abraham David Solomon long before any Philosopher did beate his head about it were indued Justice is a vertue that pertaineth to the society of man David placeth it in him that feareth the Lord who is much in contribution and distribution of that hee possesseth hee hath d Psal 112.9 v. 5. dispersed abroad and given to the poore his righteousnesse endureth for ever the righteous is pittifull and lendeth To the wise and just there is a whole world of wealth The just hath all things in common as his owne his owne is common for all men The just man accuseth himselfe before hee accuseth others For hee is just which neither spareth himselfe nor suffereth his secret sinnes to lye hid See how just Abraham was in hia old age hee received a sonne by promise Abraham had not been just if when the Lord required his sonne for a sacrifice hee had denied him to him the Lord requiring him againe hee denyed him not for a sacrifice though his only sonne Observe here all the foure Cardinall vertues even in this one deed It was the part of wisdome to beleeve neither to preferre the love of his sonne before his precept that commanded him againe for a sacrifice to himselfe It was justice to render againe what he had received It was fortitude to restraine and suppresse his appetite and affection and to give place to reason His father brought him to God for a sacrifice but appointed thereunto questioned how this might bee there being no oblation in sight herein was his fathers affection tryed but not overcome The sonne repeated againe and againe the appellation of a father and therby did prick the bowels of his fatherly compassion but yet did not diminish his holy devotion His temperance is no lesse to bee commended For in this renowned action hee kept himselfe within the limit of piety and due order not casting off naturall affection nor being distempered in himselfe nor disturbed in his proceeding to execution While he carrieth things needfull for sacrifice provideth wood kindleth the fire bindeth his sonne draweth out his sword by this c See how much our author attributeth to order proveth withall that hee is a temperate man that keepeth it Hoc immolandi ordine meruit in a piercing phrase of speech only not that he had any meaning to build up merit vp filium reservaret order of tendring his oblation observed hee reserveth his sonne where was more wisdome then in holy Iacob who saw God face to face and f Here is meruit againe but against this see Iacobs owne confession obtained the blessing and that honourable title of Israel who more just then hee who when hee had gotten much riches divided them with his brother by way of voluntary donation and gift who more valiant when he feared not to combate with God himselfe what greater argument of modesty and temperance then when he deferred the cause of his g Genes 34.30 49.5.6.7 To passe by an injurie living among enemies Iacobs wisdome daughter Dinah to due place and time of hearing and determining arid chose rather tocover her injury under the pretext of marriage then to revenge it and for that cause deemed it better being amiddest his enemies to provide for his peace and safety by yeelding then to pull upon him their hatred and malice by refusing what was proposed Noah with what wisdome was hee indued who at the appointment of God framed an Arke of so great capacity How just which being reserved as the seed of all mankind the founder and father of all succeeding generations was the only surviver and remainder of the ages past and borne rather for the good of all the world and the preservation of all things therein then for himselfe and his owne good How full of fortitude and valour was he that he overcame the flood how temperate was he that hee endured the flood that hee well discerned when hee was to enter with what moderation he was to live there when he was to send forth the Crow when the Dove and when to receive them upon their returne and when hee was to take fit occasion to goe h Namely upon the Lords approbation neither untill his expresse warrant or mandate came Gen. 8.19 out CHAP. XXV What is to bee observed in searching out the truth THerefore they touch upon this in searching the truth that comelines to be kept which is exactly to require what the truth is and not to bring in in-stead of it falshood and not to involve it in obscurity neither to possesse the minde with superfluous intricate and doubtfull matters What is so unseemly a thing as to worship wood and stone the workmanship of their owne hands What is so wrapped up in darknesse as some deepe questions in Astronomie and Geometry which they allow of namely to measure the spaces of the profound ayre to number the heaven with the starres the sea with the lands thereof to leave a Isa 8..20 the cause of salvation and seeke occasion of errour Did not Moses who was learned in all the wisdome of the Egyptians make triall of the same For hee judgeth it whatsoever it was in the estimation of the world meere folly and madnesse and the time spent about it utterly lost and for that cause his mind being averse from it hee sought God with a pure b Hebr. 4.13 affection which made a way to the sight conference and audience that the Lord afterward vouchsafed him Who was or could bee more wise then hee whom God taught by whom as by a noble instrument was made voide all the wisdome of the Egyptians and all their sciences the secret but powerfull vertue of the finger of the Almighty working with him Hee tooke not things unknowne for knowne neither did rashly assent thereunto Which two those men who say that even according to nature and honesty they ought specially to bee avoided when they adore stones seeke helpe of images which understand not doe notwithstanding in their judgement nothing either against nature or against honesty Wherefore how much more noble and eminent a vertue wisdome is so much the more earnestly ought wee to strive to attaine unto it Therefore that we may neither thinke nor doe any thing against nature

Paul ought to satisfie WEE have absolved two questions the one that the Lord governeth the actions of men the other that hee hath knowledge of their wayes and as wee suppose wee have not unfitly fallen upon such disputation A third question of this sort remaines Why sinners doe abound in riches and wealth doe continually banquet being voide of griefe and mourning but the just live in want and are troubled with the losse either of wives or children Whom that a Luke 16.19 parable in the Gospell ought to satisfie that the rich man was clothed with silke and purple and fared deliciously every day but the poore man full of sores gathered up the crummes that fell from his table but after the death of them both the poore man was in Abrahams bosome in rest the rich man in torments Is it not evident from hence that either rewards or punishments doe waite for men after their death And rightly because in the race there is labour after the race to some shall be given victory to others infamy Is the garland given or the crowne bestowed upon any untill the race bee ended b 2 Tim. 4.8 Paul speaketh worthily I have fought a good fight J have finished my course I have kept the faith from hence-forth is laid up for me the crowne of righteousnesse which the Lord the just Iudge shall give to mee in that day and not to mee only but to all them that love his comming Hee saith in that day not here Here did he strive as a good champion in labours in perils in shipwracks because hee knew that through many c Acts 14.22 tribulations wee must enter into the kingdome of heaven Therefore no man can receive the reward but hee that shall strive lawfully Neither is the victory glorious but where bee conflicts d Whereby lazy lubbers and full bellyes drowned in worldly delights stand justly excluded full of labour CHAPTER XVI Making mention of the beatitude out of the Gospell hee affirmeth labour here to receive a reward in heaven putting downe for illustration the example of champions and spectators IS not he unjust who expecteth a reward before the combate shall be absolved And therefore the Lord in the Gospell saith blessed are the poore in spirit for theirs is the kingdome of heaven He said not blessed are the rich but blessed are the poore There beginneth blessednesse according to divine judgement where humane calamity is thought to begin Blessed are they that hunger for they shall be satisfied Blessed are they that mourne for they shall bee comforted Blessed are the mercifull for they shall obtaine mercy Blessed are the pure in heart for they shall see God Blessed are they that suffer persecution for righteousnesse sake because theirs is the kingdome of heaven Blessed are yee when men revile you and persecute you and shall say all manner of evill sayings against you for righteousnesse sake bee glad and leape with joy for great is your reward in heaven He hath promised a reward to be rendred hereafter not presently in heaven not in earth Why dost thou require that in one place which is due in another Why dost a 1 Cor. 9.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est velint quasi decurso stadio ad carceres a calce revocari preproperously call for a crowne before thou overcommest why dost desire too too hastily to b The father alludeth to the custome of wrestlers who preparing for the game first annointed themselves with oyle then cast dust upon themselves which after the game was ended they wiped away wipe off the dust and to take up thy rest why dost delight to banquet before the race be broken up As yet the people looke on as yet the combatants c Solvatur for dimittatur Solve mares Virg. 2. Geor. are upon the place of exercise and dost thou now desire to be at ease But peradventure thou maist say why doe the wicked rejoyce why doe they ryot why doe they not labour also with mee Because they who have not subscribed nor given up their names as wrestlers for the garland are not held to the burthen of the combate They who have not entred the lists of the race annoint not themselves with oyle dawbe not themselves with dust Vpon whom glory resteth upon them injury waiteth The sweet perfumed and the embalmed stand beholding are regardlesse of the challenge the scorching Sunne the smothering dust the sweat d In stemmate sunt for facinore or in scammate which was the place upon which the wrestlers strove the showers can by no meanes indure The Champions therefore may justly say to these come yee labour with us What will bee the answer of these beholders but that wee here in the meane time doe judge but at the length if yee shall overcome yee without us will challenge the crowne of glory Wherefore such who have placed their studies in delights in riotousnesse robberies gaines honours are rather spectators then souldiers They reape the commoditie of them that labour not the desert of vertue They give themselves to ease they accumulate riches in great abundance by their craft and dishonesty but are sure to pay well at the last though late the due penaltie for their offence Thus the rest of these is in hell thine in heaven the house of these in the sepulchre thine in the select palace of Paradise To this purpose Job e Iob 21.32 In congerie mortuorum vigilabit ijskod a shakad and so rendred by Arias Montanus speaketh well that these shall awake in the heape of the dead because there they cannot have the sleepe of rest which hee had which rose from the dead Doe not thou understand therefore as a child doe not f 1 Cor. 13.11.12 speake nor thinke as a child neither as a child claime what belongs to riper yeares The crowne belongs to those that are perfect Stand in expectation of the fruition of what is perfect when thou shalt see not in a figure and riddle but face g 12. to face the portraiture it selfe of the naked truth Then shall bee revealed why this man that was wicked and a robber of others was rich another mighty another full of children another lifted up to honour Perhaps it was that at that day it may be said to the extortioner thou wast rich why then diddest thou take by violence from others Need compelled thee not neither did povertie constraine thee Did not I then give thee wealth that thou mightest have no excuse Perhaps it was that it might bee said to the mighty Why diddest not thou being able assist the widow the succourlesse and such as suffered wrong What wast thou weake wa st thou not of power to succour Therefore I have made thee potent that thou mightest not use violence toward the impotent but repell their oppression Is it not written for thee deliver him that suffereth h Eccl. 4.9 wrong Is