Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	aaron_n	lord_n	quicken_v	16	3	10.2808	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04391	Seauen helpes to Heauen Shewing 1. How to auoid the curse. 2. How to beare the crosse. 3. How to build the conscience. 4. How with Moses to see Canaan. 5. Simeons dying song, directing to liue holily and dye happily. 6. Comforts for Christians against distresses in life, and feare of death. 7. Feruent prayers, to beare sicknesse patiently, and dye preparedly. The second edition: much enlarged by Steuen Ierome, late preacher at S. Brides. Seene and allowed.; Moses his sight of Canaan	Jerome, Stephen, fl. 1604-1650.	1614 (1614)	STC 14512.3; ESTC S118682	265,158	563

manner how the beginning of sickenesse cause originall continuation and end that euery fit in thy sickenesse nay the very pangs of death are particulerly set downe in the counsell of God Did God so as hee did Dauid when thou wast an Embrio without forme in thy mothers wombe when thou wast made in a secret place and fashioned beneath in the earth Psal 139.15.16 and doth he not now thinkest thou behold thy trouble Will he not strengthen thee in the bed of languishing and make all thy bed in thy sickenesse Psal 41.2.3 In the 56. Psalme v. 8. Dauid prayes that the Lord would put his teares into his bottle Now consider with thy selfe hath God a bottle for the teares of his Seruants much more hath hee bottles for their bloud and much more doth he respect their paines and miseries with all the circumstances of sickenesse and death How did this comfort the Church of Ierusalem in the death of Christ in that nothing came to passe in it but that which the fore-knowledge and eternall counsell of GOD had appoynted Acts 4.28 Thirdly the Meditation of this point must teach thee to possesse thy soule in patience to kisse Gods Rod to subiect thy selfe like an obedient childe to his correcting hand to couch downe like Issacar vnder thy burthen what miserie soeuer in life what manner of mortalitie in death doth befall thee because it is the Lords doings it is a message from thy King an errand from thy Father a summons from thy Iudge a Loue-token from thy Bridegrome a warning from thy Generall therefore to be receiued with all loue and loyaltie submission and subiection without muttering and murmuring belching and barking against God as the manner of some is Oh consider the practise of Dauid Psal 39.10 I held my tongue saith hee and said nothing Why so because thou Lord aidst it The same consideration sealed vp the lips of Aaron when two of his owne Sonnes were consumed with fire Leuit. 10.3 So Eli when hee considered it was the Lord that threatned him and his house was content that he should doe what seemed him good 1 Sam 3.18 Ioseph thus reuiues his brethren when their harts failed them in a great perplexitie Gen. 43. Feare not saith hee for it was the Lord that sent mee before you Oh obserue how the very meditation of Gods permissiue prouidence armes him and his against griefe impatience and discontent open thou the boxe and apply thou these Cordials and Mithridate to thy owne particular I warrant you who euer had a window into Simeons Soule had seene no small Iubilie of ioy in his inward man arising euen from these very thoughts that it was the Lord that let him depart in peace after hee had imbraced the Prince of peace to whom that thou maist conforme thy selfe let this one motiue moue thee besides many moe Namely the greatnesse of this sinne of impatience a sinne not onely condemned in the Word Prou. 14 29. 19. vers 19. if it be but against man much more if against God as that of Iobs was Iob 3.1.2.3 c. but also punished most seuerely in the Lords owne people as yee may see at leasure in euery Chapter almost of Ex●dus and Numbers it neuer scaping scot-free but bringing a greater iudgement with it then that which did occasion it As doe the people murmure for Quailes for Water c. against God against Moses and against Aaron they shall be plagued vvith Pestilence and Serpents and Death and Murraine and mortalitie Oh then if thou wilt be angry be angry with thine owne sins the occasion of all crosses and of all curses the causer of Ter●ours and Consumptions and Burning Agues and Biles and Botches and Plague-sores yea of Death it selfe Leuit. 26.16 22. Wherefore is the liuing man sorrowfull Man suffereth for his sinnes Lament 3. Sinne was the cause of Ezekias botch of Gehesies and Miriams Leprosie of the Philistines Emerods of the Aegyptian plagues and therefore Christ bids the blinde man sinne no more least a worse thing befall him Iohn 5.14 For Death by Sinne entered into the world Rom. 5.12 which Sinne still continueth Deaths sting wee carrying that sting in our bosomes that vvill kill vs oh then plucke this sting out drowne Sin in the salt Sea of repentant sorrow as the Marriners cast Ionas into the Sea and the cause being remoued the effect will cease The tempest shall turne to calme when thou turnest to Christ though thou hast outward paine thou shalt haue inward peace and shalt depart in peace Secondly in that God limits and lets and permits our departure it teacheth vs that the dayes of man are so determined as that no man no meanes can protract them or detract from them beyond and besides their limits for God which hath appoynted the seasons and times for euery thing Acts 1.7 ch 17. hath determined also the dayes of euery mans life as hee did Iobs Iob 14.5 which life as it is like a weauers Lombe Esay 38.10 so it must last till the last thread thereof be wouen like an Houre-glasse running till the last minute of time be expired before which time this thread cannot be cut by the power of men and Angels this Glasse cannot be broken all externall created power cannot cause the Lord to alter what hee hath written in the numbring of our dayes no more then Pilate would change what hee had vvritten vpon Christs Crosse Obiect 1. But here a scruple may arise concerning Ezekias who was told from God that hee should presently dye Esay 38.1 yet after there were fifteene yeeres added to his dayes 2 Kin. 20.1 Answ First Gods will is alwayes one in it selfe like God himselfe how euer in respect of vs it may seeme contrary or contradictory as it is secret and reuealed Secondly there was no change of will or decree in God but in Ezekias himselfe who receiued the sentence of death like the Niniuites conditionally as the Theefe may receiue the sentence of death from the Iudge vnlesse hee carry himselfe after more carefully or get the Kings Pardon presently For all Legall Threats as also Euangelicall Promises haue their relation and reference vnto the condition of Faith or Infidelitie of Repentance or Impenitencie by the performance or not performance vvhereof wee auoid or incurre the curses denounced or are capable of or not capable of the promises propounded therefore when God staid the execution and as it were repriued this good King hee did nothing but what hee determined for hee decreed by this threatning to bring him to the sight of his sinnes and so to repentance that hee might liue Obiect 2 Obiect 2. Iob complaines that his breath is corrupt that his dayes are extinct and that the graue is ready for him Iob 17.1 So Dauid complained that the Lord had weakened his strength in the way that he had shortened his dayes yea hee feared that God would take him away in the midst of

Latomus and Hoffmeister haue tryed it in their despayring deaths so the inioying of a good conscience is the greatest ioy Hugo cals it the Temple of Salomon the Field of Benediction the Garden of delight the treasurie of the King the house of God the habitation of the holy Ghost the Booke sealed and shut to be opened in the day of Iudgement the very thing saith Ambrose that makes a blessed life yea and I may adde withall a blessed death for to vse the words of Bernard as hee prepares a good dwelling for God whose Will hath not beene peruerted nor Reason deceiued nor Memory defiled so God prepares a dwelling for him that is pure in heart and soule Psal 15.1.2 and in whose spirit there is no guile Psal 32.2 Of which blessed mansion they haue some taste euen in death that keepe a good conscience in life Hence is it that the godly take there deaths patiently like sheepe sing ioyfully like the Swanne as Martyres haue done at the stake and as did our good Simeon when the wicked dye like Swine repiningly like the Hiaena ragingly Naturalists write that the warme sweet bloud recoyling to the heart of the Swanne tickleth her with such a secret delight that it makes her sing euen in her death Contrariwise when the Hiaena is in dying the blacke and distempered bloud gathers to her heart which makes her sad and mournefull This is worth applying the conscience of holy actions so warmes the hearts of Gods Seruants with that inward ioy that they dye singing their Hosanna's tryumphing and reioycing in spirit but the consciousnesse of wicked wayes and workes of darknesse oathes vncleannesse profanenes c. like streames of blacke bloud recoyles backe vpon and clogs the hearts of the Sonnes of Belial which makes them dye as wofully and cursedly as they haue liued retchlesly and wickedly oh therefore good Readers who euer you are Ministers or Lay-men keepe a good conscience I intreate you with God and with man in all your wayes and walkings in your courses callings functions and tradings that in your deaths you may shew your selues the Lords Sheepe the Lords Swannes like Simeon not the Diuels Swine and Hels Hiaena's Now thou art to be directed in some dueties in thy sicknesse the probable summoner of thy death for though God onely know when death is nearest he hauing as the keyes of the heauens and the keyes of the heart so the keyes of the earth and of the graue of life and of death 1 Sam. 2.6 yet it is probable that life is nearest expiring when sickenes is approaching as the wals are nearest ruine when the Cannon is laid to batter them Now these Directions I referre to these three heads First respect God secondly thy selfe thirdly others In respect of God first renue thy former repentance seeke earnestly to be reconciled to God in CHIRST get more assurance of the Mercy Fauour and Loue of God towards thee gather together all thy spirituall forces striue and wrastle couragiously against Diffidence Distrust Infidelitie and Despayre like an actiue runner shew some brunts as it were of inward strength euen when thou seest the Goale and art nearest the end of thy race Now for strengthening thy Faith and renuing thy Repentance the better take this course First when Sickenesse or Infirmitie ceazeth on thee consider that it ariseth not from 1. Chance 2. Fortune 3. Rawnesse of Weather 4. Ill Ayre 5. Bad Dyet 6. Catching of cold or the like which are eyther no causes at all or else onely secondarie but by an immediate prouidence Secondly search out the cause for which God afflicts thee and thou shalt by the light of the word and of thine owne conscience find that the cause is thy sin other causes there may be as CHRIST shewes in the case of the blinde man who neyther sinned nor his Parents Iohn 9.2 As 1. tryall of Faith 2. of Patience as in Iobs case 3. exciting to Prayer and Repentance as in Ezekias case Esay 38.1 4. to preuent sinne to which Nature and corruption inclines 5. the Humiliation of pride 6. manifestation of the workes of God oft cause the Lord to visit euen his owne sonnes with sicknesses and diuers diseases but in Gods reuealed will sinne is the ordinary cause as appeares Deut. 28.21 Leut. 26. c. Sinne caused the Aegyptians Botches Exod. 9.10 the Philistines Emerods 1 Sam. 5.6 the Widdow of Sarepta's Sonnes sickenesse 1 King 17.18 and therefore when CHRIST cured the bodies of his Patients hee first remits the sinnes of their soules so remoues the cause Mat. 9.2 Iohn 5.14 as in the blinde man and the sicke of the Palsie Thirdly when thou hast felt thine owne pulse and laid the finger on the right cause which is sinne then by examination of thine owne hart find out what speciall sin causeth thy present scourge oh search thy selfe thorowly Zeph. 2.1 examine thy soule narrowly Psal 4.4 Play the selfe Constable make priuie search in euery roome within the house of thy heart for thy secret sinnes as for priuie Traytors Fourthly when thou hast found them out confesse them bring them to the strict barre of Gods Iustice arraigne them nay be thy selfe a Witnesse against them yea a Iudge to condemne them as Paul prescribes the Corinthians in the like case 1 Cor. 11.30.31 and as Dauid practised in his owne particular Psal 32.5 Fiftly supplicate and intreate the supreame Iudge of Heauen that may condemne thee or repriue thee to pittie thee and pardon thee Ieremy and Hosee will direct thee how to put vp thy supplications in forma pauperis as a poore penitent and what words to vse that will plead and preuaile for pardon Lam. 3.40.41 Hosee 6.1 Dauid sets thee an holy President most beseeming thy imitation who when hee was sicke at least vpon the occasion of his sickenes penned speciall Psalmes of repentance as namely Psal 6. the 22. the 38. the 29. which I prescribe to be read of thee repeated and applyed with Dauids heart also as spirituall Physicke 1. to purge the ill humours of thine heart 2. to quicken thy dulnesse 3. to excite thy deadnesse 4. to inflame thy desires 5. to comfort thy conscience 6. to strengthen thy faith 7. to prepare thee to Prayer reade seriously the History of Christs Passion recorded Luke 22.23 Chap. the 29. Psalme the 42. Psalme the 51. Psalme the 143. Psalme the 14. Chapter of Iob the 11. the 14. the 17. Chapter of Saint Iohn Ecclesiastes Chap. 1. Dan. Chap. 9. Romanes Chap 8. the 7. Chap. of the Apocalypse 1 Cor. 15. Chap. these will giue thee some holy heate Thus thou hast the true preparatiues in thy sickenesse in respect of God they are the more worthy remembrance because so few follow them for alas how many that haue liued long in the bosome of the Church are so farre from renuing their Faith and Repentance that when they lye sicke and are drawing to

to the dead or for the dead which is grosse Superstition This made euen E●nius the Heathen Poet forbid that any should weepe for him after his death which Solon and others ambitiously haue desired Other Motiues might be vrged to moue thee to moderation in this point yet I would not so reforme this abuse in the excesse as though I condemned the meane in mourning this were to runne from one extreame to another let this therefore conclusiuely determine for thy judgement and direct thy practise that it is lawfull to deplore the departure of the dead as the Aegyptians lamented Iacob seauentie dayes and his Children seauen dayes as Abraham mourned for Sarah the Israelites for Moses for Aaron for Iosias for Samuel Dauid for Absolon for Ionathan for Abner the faithfull for Steuen the women for Dorcas c. yea the very cruell Scythians Hircamans Sabeans the sauage Indians Lothopagians c. howsoeuer they be not so curious in burying their dead is we some casting them on dunghils some vnto Dogges some into the Sea some into the fire c. yet they shew some motion and mourning for them Then if Iewes and Pagans mourne why not Christians And indeede as it is a curse to the vvicked as it was to Ieconiah that none shall say alas for them when they are dead Ier. 22.18 so the godly ought to be lamented First because they did much good in their places Acts 9.39 Secondly because the world was bettered and blessed by them Prou. 11.11 Thirdly wee may feare some Iudgements after their departure Esay 58.2 Fourthly because the wicked will be more ready to sinne and there are fewer left to pray for the vvicked and to stand in the gap as did Abraham Moses and Phinees Fiftly because they vvere worthy lights and ornaments in the Church or common-wealth where they liued Lam. 4.20 as was Iosias for which cause we may euen weare mourning apparrell to expresse our sorrow So the wicked to may be bewailed because for ought wee know they are gone downe into the bottomlesse pit of perdition the place for wicked men Psal 9.17 the place whither Corah and Dathan and Iudas and Absolon went vnto for ought that is to the contrary yet wee must mourne in that meane First that wee discouer not our owne selfe-loue because we haue lost some good by them Secondly nor hypocrisie in seeming to mourne Thirdly nor distrust as though there were no resurrection 1 Thes 4. Fourthly nor excesse knowing that they are but gone a iourney and wee shall quickely ouer-take them no for euer sent away from vs but for a time sent before vs. Comforts against the Crosse of sickenesse and diseases howeuer intollerable and incurable BEcause Sickenesse and Diseases which distresse and distemper euery part and power of the whole man are very burthensome to the flesh as besides their present paines being the Heraulds and fore-runners of Death tending to the dissolution of Nature let these Considerations be so many Cordials and spirituall lenitiues to mitigate and asswage the extremities or permanencie of thy dolours in eyther kinde For misery commeth not out of the dust neyther doth affliction spring from the Earth Iob 5.6 1 Consider that this visitation is the message of the Almightie God it comes not by chance or Fortune colds surfettings sweatings c. are but the meanes Gods hand throwes this stone at thee for it was hee that smit Pharaoh and the Aegyptians and the Philistines c. and cast Ezekias vpon his sicke couch Therefore storme not murmure not hee hath sent it and who hath resisted his will Rom. 9 19. 2 Consider the nature of this God vnder whose hand thou groanest that hee is rich in mercy of tender compassion abundant in goodnesse and truth and loueth thee in his CHRIST correcting thee of loue as a Father not punishing thee as a Iudge for though these sufferings be plagues to the wicked as were the plagues of Aegypt of Sodome and of Moab yet to thee and all the Elect in Christ they are but fatherly chastisements 3 Consider Gods gracious ends and purposes in these thy visitations First to draw thee to the sight and sense of thy sinnes the cause of this effect that so repenting of them thy soules sicknesse may be cured Secondly thou art iudged in this kinde and chastened of the Lord that thou shouldest not be condemned with the world 1 Cor. 11.32 Thirdly to breake and pull downe the pride of thy heart a sinne which the Lord abhorres and detests both in the wicked as hee did in Herod Acts 12. and in his owne children as in Ezekias 2 Chron. 32.25 for which cause he brings downe thy heart through this heauinesse because thou hast rebelled against the word of the Lord Psal 107. v. 11.12 Fourthly to trie thy Faith and Patience whether thou wilt kisse his rod and cleaue to him in aduersitie as thou promisest in prosperitie for God delights to try his like gold in the fire as a Master tryes the fidelitie of his Seruant and a Father the obedience of his Childe and therefore according to the sinceritie and measure of our graces in this life as wee see in Gods proceedings with Abraham Iob Dauid yea CHRIST himselfe shall our tryals and our afflictions be both inward and outward Fiftly to shake off thy carnall securitie for prosperitie makes thee forget God as did the Israelites Manasses Dauid c. but this visitation driues thee home by weeping-Crosse to thy Father as it did them and the prodigall Childe Luke 15. 4 Remember that thou worthily deseruest this Crosse of sickenesse as a punishment for thy sinnes the sinnes of thy youth and of thy age omissiue and commissiue sinne being the cause and originall of all diseases Agues Feauers Consumptions Plague-sores Leprosies and the like Leuit. 26. v. 14.15.16 Iohn 5.14 Therefore as God from time to time hath visited the sinnes of others both of the righteous and the reprobates so hee hath found out thee hee that punished the Israelites with diuers and sundry plagues for rebelling against Moses and Aaron and for murmuring against God hee that plagued Pharaoh with Frogs Lice Bloud Death of the first borne and Drownings for contempt of God hardnesse of heart and oppression of his people Hee that smit the Philistines with Emerods in their secret parts for their abuse of the Arke King Vzziah with Leprosie for abusing the Priests Office Gehezi for his Couetousnesse the Bethshamites with death for prying into the Arke the Corinthians with sickenesse and death for profaning the Lords Supper Asa with diseases in his feete for imprisoning the Prophet Domitian Hadrian Valerian Dioclesian Maximinus Iulian Aurelian Arnolphus Antiochus Herod and others vvith incurable diseases and death it selfe for their pride blasphemie persecutions of his Children and the like sins Cerinthus Arrius and