Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	behold_v	see_v	soul_n	2,329	5	4.7158	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45564	A sad prognostick of approaching judgement, or, The happy misery of good men in bad times set forth in a sermon preached at St. Gregories, June the 13th, 1658 / by Nathaniell Hardy ...	Hardy, Nathaniel, 1618-1670.	1658 (1658)	Wing H743; ESTC R334	20,404	40

his delights are with the sonnes of men and his love to mankind is greater then to any of his creatures upon which account the Psalmist saith a little before Lord what is man that thou takest knowledg of him or the sonne of man that thou makest account of him And as God hath a more special love to man then any other creatures so he hath a more peculiar love to the righteous then any other men in which respect the Psalmist saith elsewhere Thou Lord wilt bless the righteous with favour wilt thou compass him as with a Sheild In this construction there is very good use to be made of the word in this Scripture 1. Partly to inform us that they who perish in this world may yet be Gods favourites Men are apt to think that God should not let the wind blow upon his darlings but they are deceived his love is not a Motherly and cockering but a Fatherly and prudent love Benjamin was not the lesse regarded by Joseph because the Cup was found in his sack We must not infer from the presence of outward afflictions the absence of divine affection When he who was the righteous one of whom the Father said This is my beloved Sonne in whom I am well pleased was a man of sorrowes and acquainted with griefs Yea upon the Cross breathed forth that dolefull language My God my God why hast thou forsaken me as being left by God to the will of his enemies Let us not doubt but that righteous persons though they perish by the malice of men are yet in favour with God 2. Partly to comfort righteous ones in the midst of all their sufferings considering that while the world frowns God smiles Though the cold wind of persecution blow yet the Sun-beames of divine affection shines upon them Though they are rejected as dross by men yet they are accounted by God as his Jewels What matters it for mens hatred so we have Heavens love This may make the righteous not only contented but cheerfull in suffering the cruelty of their enemies that they are the men whom God markes out for the objects of his mercy 2. But though this construction be pious and congruous yet I rather incline to the active notion of these words so much the rather because of that parallel place in the Prophet Micah where it is said The good man is perished out of the earth In this sense men of mercy are such as exercise mercy towards them that are in misery Mercy in its general notion is alienis miserijs condolere easque proviribus sublevare a tender condolence with others miseries and a ready willingness to succour them according to our ability Such is the activity of this grace that it runs through the whole man In the understanding it is a serious consideration how we may do good The liberal man saith the Prophet deviseth liberal things His thoughts are taken up with consulting for the relief of the distressed In the memory it is a continual setting the miseries of our Brethren before us The mercifull man forgetteth the injuries that are done to himself and remembers the miseries that are suffered by others he still thinketh he heareth them groaning and seeth them bleeding In the will and affection it is a sweet sympathy whereby we do nolle malum velle bonum nill the evil and will the good of another The mercifull mans heart aketh for his Brethren and he resents their sufferings as if they were his own Nor doth mercy only retire it self into the chambers of the soul but looketh out at the windowes and goeth out of doors for the succour of the afflicted It opens the eye to see and search out the miserable which beholding them maketh report to the heart and that being affected with sorrow causeth the eye to drop down teares it quickneth the ear to attend and listen to the cries of the calamitous like the tender Nurse which heareth the least whimpering of the Child It unlooseth the tongue to speak a word in season pleading with God and man for them It puts under the shoulder to bear a part of the burden according to that Apostolical counsel Bear you one anothers burdens It unclaspeth the hand to relieve and knocketh off the fetters from the feet so that they are ready to go nay runne in behalf of the miserable In one word the mercifull mans head is full of thoughts his heart of sorrowes his eyes of teares mouth of Prayers and hands of gifts Thus every truly godly man is not only just but good righteous but mercifull He puts on viscera bowels of mercy and tender compassions towards them that are afflicted he is ready to do opera works of mercy according to his power By the one he draws out his soul to the hungry by the other he reacheth forth his hand to the needy Righteous men know that almes is the poor mans due and mercy is a debt they owe to the miserable no wonder if they are carefull to pay it And look how far the misery of the distressed reacheth so far the mercy of the righteous extendeth both to the souls and bodies of others Namely they are men of mercy especially to the souls of others instructing the ignorant confirming the weak counselling the doubtfull warning the unruly perswading the obstinate and comforting the grieved Nor are they unmindfull of the bodies of others cloathing the naked feeding the hungry refreshing the thirsty visiting the sick and entertaining the stranger Nor is their mercy only confined to friends but enlarged to foes They are men of good will even to those that bear them ill will They do good where they have received evil They requite injuries with courtesies and want not compassion for those who are the instruments of their passion Whilest then the Jesuited Saints wear the red Coat of blood and cruelty let Gods holy ones be cloathed in the white of innocency and pitty and whilest their zeal flames in fury let our love shine in mercy Whatever they pretend they are no other then Sonnes of Belial who delight in blood who slay the Fatherless and the widowe and make Persons Families may Nations miserable He hath shewed thee O man what is good and what the Lord thy God requireth of thee but to do justly and to love mercy and to walk humbly with thy God So we read in the Prophecy of Micah Sow to your selves in righteousness and reap in mercy that is the Prophet Hosea his counsel Christs blessed ones are such as hunger after righteousness and withall are mercifull And here the Characters of a godly man are righteous and mercifull I have done with the first branch which is the Saints pious disposition I now hasten to 2. His Calamitous condition which is represented in those words perisheth and taken away The first word perisheth which is of a large acception may be capable of an harsh construction and such as cannot

want of Piety Almighty God hath placed us in this world as upon a Theater that we might take notice of the various passages of his Providence So that not to regard his works and consider the operation of his hands cannot but highly provoke him Indeed they are equally bad not to regard the sounding of his word in our eares and not to observe the appearances of his works in our eyes Among his many Providential works none more observable then the taking away of the mercifull For certainly if a sparrow fall not to the ground much less doth a Saint without Divine permission If the hairs of his head are numbered surely his head cannot be taken off without a special Providence Indeed the perishing of a righteous man is a work at once both of Gods mercy and Judgment Mercy to him Iudgment to the wicked And not to consider such a work so as to lay it to heart must needs be a great sin against him 2. In regard of the righteous it argueth want of pitty To him that is afflicted saith Job pitty should be shewed from a friend And especially to him that is persecuted to the death We may observe among beasts even swine a sympathy so that when one is killed the rest are troubled And shall there not be among men Didicimus cum homines simus alienis calamitatibus moveri nothing more humane then to be moved with compassion towards them that are under sufferings So that it is not only impiety but inhumanity 3. In regard of the persons themselves it argueth want of wisdome When the righteous perish and mercifull men are taken away it is a losse to them who remain They loose the light of their good Example the benefit of their Prayers And should not this be considered Nay it is not only a losse but as hath been already expressed it is a dolefull presage of ruine And shall it not be laid to heart So that it argueth a sensless stupidity not to consider what is so much our own concernment By all which it appeareth an impious an inhumane and unnatural sinne which our Prophet bemoaneth when he saith The righteous perisheth and no man layeth it to heart and mercifull men are taken away none considering that the righteous are taken away from the evil to come Oh then be we all exhorted to the contrary duty Solomon the wise seemeth to promise himself that when the living are in the house of mourning they will lay it to heart And if we ought to lay to heart the death of any much more of righteous men and especially when either Josiah the King or Eliah the Prophet or Zacharias the Priest are taken from us Though the Sun is not much observed by us whilest it shineth yet if it be in an Eclipse who doth not take notice of it Oh let not the Eclipse and much lesse the setting of any of Gods eminent servants passe by unregarded Let us then consider and lay to heart the death of the righteous 1. Recordando by keeping a Register of the death of the Godly in all ages but chiefly in the age wherein we live both as to the quality of the Persons and the manner of their death 2. Lamentando by bewailing their removall from us Not in respect of them to whom death is a favour but in regard of our selves who may in their departure sadly foretell approaching misery 3. Imitando by following the good example both of their life and death so far as we are called to it By which means their death will not only be their gain but ours 4. Preparando by fitting our selves for that evil which their death foretells that whilest the simple passe on and are punished we may like prudent men fore see the evil and hide our selves or rather God may hide us either by preserving us in it or by taking us away as he hath other of his servants before the vengeance come And now Beloved least I and you should be guilty of the sinne against which my text declaimeth give me leave in a few words to put you in mind of the death of that righteous and mercifull man of God who hath been lately taken from us Titles which I hope none will envy him since if we look no further then his death we shall find just occasion of applying them to him As for the cause of his death it concerneth not me to meddle with it I shall leave the censure of it to that day when all the Judgment of men shall be scanned over But I trust none will be offended if I take notice of the manner of his death The righteous saith Solomon is as bold as a Lyon And again The righteous hath hope in his death And surely it was the confidence of a well led life that made him so meekly bold humbly confident at his death the righteousness of his way which filled him with cheerfulness at his end Of all acts of mercy none greater then the remitting injuries and forgiving enemies and how great a measure he had of this grace those charitable lines which were read at his Funerall and the sweet words he uttered on the Scaffold abundantly testifie I want both time and tongue to give you a Narrative of his life which was a constellation of many bright Stars many excellent Graces which were obvious to all that knew him throughout the whole course of his conversation This righteous and mercifull man is now perished from the earth and taken away from us but so as that I have good reason to believe he is removed to that place of bliss where he enjoyeth the society of Saints and Angels yea of God himself And now Beloved let it not be said Out of sight out of mind We can no longer enjoy him but I hope we shall not forget him especially not you my Brethren among whom he hath spent his paines and exhausted his strength to do your souls Good Do you I beseech you consider and remember how often you have beheld him in this holy Mount how many wholesome Reproofs Counsels and Comforts you have heard from him and withall reflect upon your own unthankfulness for unprofitableness under his and the labours of others of Gods faithfull Servants among you Finally do you and let us all seriously lay to heart what a sad presage the death of this good man is of ruine and destruction whilest me thinketh he saith to us this day in the words of his Saviour Weep not for me I am taken away from the evil to come but weep for your selves upon whom evil is likely to come unless by your reall and speedy repentance you prevent it And now I am come to the end of my Sermon and that which was my end in Preaching it to stirre up both my self and you to consider the death of this Righteous man not so as to be imbittered against the Instrument by whom it hath been effected but against our selves for our sinnes which have procured it that this dolefull losse may be an occasion of our sorrowfull Repentance and that Repentance may prevail with God to avert those Judgments which hang over us to continue his faithfull Labourers among us and restore his ancient blessings to us which God grant for his mercies sake in Jesus Christ Amen FINIS Isa. 22. 12. Gen. 1. Partic. 1. Lap. in loc. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psal. 14. 2. Aug. ibid. Mal. 4. 2. Joh. 1. 16. Lam. 1. 12. 2 King 21. 16. Lap. Sanct. Musc. in loc. Jer. 23. 6. Isa. 61. 10. 1 Cor. 1. 30. Ambros. Eph. 4. 24. 2 Pet. 1. 4. 1 Joh. 5. 1. 1 Joh. 3. 7. Rom. 13. 7. Gen. 6. 8. Job 1. 1. Isa. 56. ult. Ambros. in Apocal {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psal. 145. 9. Psal. 144. 3. Psal. 5. 12. Mat. 3. 17. Mic. 7. 2. Isa. 32 8. Gal. 6. 2. Mic. 6. 8. Hos. 10. 12. Mat. 5. 7. Job 4. 7. Psal. 49. 20. Mat. 26. 24. Prov. 10. 7. Joh. 4. 16. 1 Pet. 4. 17. 2 Cor. 11. 26. Luk. 7. 7. 24. Joh 24. 15. Luk. 20. 38. Musc. in loc. Job 14. 10. 10. 21. Mic. 2. 2. Calv. in loc. Lap. in loc. Heb. 11. 4. Ambros. Joh. 8. 51. 1. 26 Prov. 10. 2. Psal. 55. 22. Eccles. 7. 15. Psal. 44. ●2 Rom. 8. 33. Isa. 53. 9. Eceles. 9. 10. Quest Answ. Hier. Ep. ad Eustoch. Rev. 14. 16. Isa. 57. 2. Isa. 26. 20. Psal. 91. 4. Ezek. 9. 4. ● Exo. 32. 10. Gen. 19. 22. Hebr. 12. 22 23. Gen. 2d Psal. 39. 3. Psal. 14. 1. Psal. 26. 4. Job 6. 14. Eccles. 7. 2. Prov. 22. 3. Dr John Hewit who died June 8. and was buried in the Church of St Gregories the ●●th day of that moneth Prov. 28. 1. 14. 32.