Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	world_n	wound_n	year_n	72	3	4.2275	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97070	Cordifragium, or, The sacrifice of a broken heart, open'd, offer'd, own'd, and honour'd. Presented in a sermon at St Pauls London, November 25. 1660. By Francis Walsall D.D. chaplain to his Majesty, and prebendary of St. Peters Westminster.	Walsall, Francis, d. 1661.	1661 (1661)	Wing W625; Thomason E1081_4; ESTC R203982	34,513	56

life it self slide from him with no more disturbance and with more comfort and contentment than Passengers in a Boat upon the Thames see the great City and the fair houses glide from them when their business is at Whitehall and Westminster the City and Court of the great King His soul is landed in Heaven already It was rarely spoken by that old Souldier of Henry the 4th of France who having received his deaths wound in one of his many battles when he was above 80. years old and his friends coming about him to condole and comfort him against the fear of death what saies he have I lived above fourscore years and do you think I do not know how to die a quarter of an hour he can die any day every day 2 Cor. 25. 31. that dies daily his heart will never be broken for leaving the world at his death whose heart hath bin broken in leaving the world in his life 3. I have nothing to do now but only to give you two words 1. To quicken you to get your hearts broken if they be not 2. To caution you that you be sure they are broken 1. That you would get your hearts broken if they be not and that for two short Reasons 1. Is from the Text that this is the only sacrifice that God will not despise this he ownes and loves above all others at least all others for and in this All sacrifices and services without this are but broken sacrifices broken services A sacrifice without a heart was a Prodigy and without a broken heart is a Profanation that which break●●● makes us Vulnus opem tulit our wounds blee●●●●am 2. A broken and contrite heart gives you a key into Gods presence-chamber you have a Patent for it under Gods hand and seal will you see the Charter Esay 57. 15. Thus saith the high and lofty one that inhabits eternity whose name is holy I dwell in the high and the holy place with him also that is of a contrite and humble spirit to revive the pir it of the humble and to revive the spirit of the contrite ones Here is oyle of Gladnesse indeed but it is a broken vessel that must receive it a broken and humble heart 2. To caution as well as quicken you that you give not over the work till you be sure your hearts are broken I shall hint four Reasons 1. Because your hearts are deceitfull and apt to put a cheate upon you especially in this duty this irksome duty of searching your own hearts to be satisfied that they are really broken you had need call a Parliament a great Councel of all the facultys in the polity of man together for this scrutiny and be assured thou shalt find thy heart as full of tricks and juggles to keep thee off from calling this Councel as the Church of Rome put upon the Christian Princes of that age about calling that councel which proved the Councel of Tre●t It was a good time before his holiness would be preswaded the Church or Court of Rome needed reformation there was omnia benè Therefore a Councel would be as needlesse as physick to a sound body but at last to stopp the mouth of the loud clamours of the world a councel is yeilded to but the time and place kept them in many years debate to while out the time till they hoped their zeal might cool but at length called it was but what was the Issue of it why that councill that was designed for a scourge of the Church and Court of Rome proved a successful engine of its advnacement such is commonly the result of such great and tumultous assemblies as they are managed by parts and partyes So their ordinary product are the dictates of wit and power for the most part to the raising of the worst if not to the ruine of all as we have but too lately seene but to apply it to our purpose Thou wouldest faine bring thy heart to the test to try whether it be that broken and mortified humble thing it pretends to Never expect to find it willing to stand the triall What to be cut and cauterized to be prob'd and tented to run through the macerations and martrizations of a thorough examination It will never endure it when it comes to the push it will give thee the slip if thou doest not looke to it it will use all the petty arts imaginable to keep it self from gaging and garbling it will tell thee thy heart is a good heart if you can let it alone there is many a worse heart that passes for a better is any man but you so nice and scrupulous and so cruell to his own flesh which he should love and cherish as to rake and grable Eph 5. in his own heart and to seek that in it which thou wouldest be sorry to finde and if thou doest not finde it thou wilt be as sorry thou hast searched it come let it alone man thy heart is as good a heart as others are but suppose all this fine deluding Rhetorick will not doe thou seest a necessity of searching thy heart to the quick and art resolved to set upon the work see if the Devil and thine own heart have not some trick in lavender to divert thy most serious intentions with some plausible pretences or other as sicknesse business company Pol me occidistis amici is too often true in this case of breaking the heart from breaking the heart But to make short work with it as thou must doe if thou wilt make any work at all If God at last smite thee by his word or sword that thou beginst to reflect upon thy self and say sure I am not in the way to Heaven that streight and narrow way I am not so strict as I should be for all my heart flatters me thus And therefore nothing shall keepe me from searching Then look for the grandest cheat of all then have a care thy treacherous heart doe not make thee believe that every little qualm of conscience is a heart-breaking every sleight touch at a Sermon every heart-ach for any affliction thou fearest or feelest and when all is done have a care that thy heart does not out-wit thee at last and that that meanes which thou usest as the most proper expedient to break thy heart doe not harden it more O thou dost not know thine own heart man It is a cunning and a cosening piece of flesh you have a strange example of this if you need any in Hazael 2 Kin. 11. 12. 13. Elisha looked upon him stedfastly till he was ashamede and the man of God wept and Hazael said why weeps my Lord and he answered because I know the evils that thou shalt doe unto the Children of Israel And when he had told him all his cruelties he should be guilty of What says Hazael Is thy servant a dogg He would not believe his heart was so base and yet the man that was so much

things yeild not feell not therefore hardnesse of heart and contempt of Gods word and commandment are linked together as a chainebullet to be prayed against in that excellent peice of our Leiturgy the Letany I shall therefore lay it down as a cleare symptome of a broken heart when it is sensible of its own hardness when it sighs and weepes and bleeds over it and prayes against it Ut amplius no● indurescat cor nostrum sed cedat tibi c. Forer as they Es 63. 17 O Lord why hast thou made us to erre from thy ways and hardened our hearts from thy feare return for thy servants sake O ther 's nothing speaks a broken heart more emphatically than a sense of and sorrow for its own hardness as Divines say of the sin against the holy Ghost that when a man is afraid he has committed it and grieves for it it is a signe he has not committed it so when a man complaines of a hard heart it is a blessed symptome his heart is not hard St Chrysostom has a passage to this purpose of a friend of his that came crying and bellowing to him beseeching him to helpe to break his hard heart O sayes the good Father the worke is done thou couldest never desire to have thy heart broken if it were not broken already Therefore if you wold know whether your heart be broken aske your selves this question whether you desire to have it broken from a sense of and sorrow for its hardnesse Sorrow is the great heart breaker under God whose hammer it is to breake this stone and therefore sorrow that thy heart is not broken is a signe thy heart is broken it is a signe that God has struck the the Rock when the water gushes out the weeping of the marble is a degree of softening at the least a prophesy of and a preparation to its crumbleing 2. Catechise your soul with this Interrogatory Whether you prize a broken heart or no He that never truly valued a broken heart never desired a broken heart and he that never desired a broken heart never had a broken heart There are two sorts of hearts that God chiefly prizes the upright heart and the contrite heart and these are inseparable for that heart can never be upright that never was contrite and therefore St. Bernard sayes I am daily a troublesome Question to my self 3. He that hath a broken heart his heart hath Joel 2. 12. Jer. 4. 3. been active in and to its own breaking Rent your hearts and not your garments do you rent them your selves Plough up your fallow ground and sow not among thornes do you your selves plough them up You are not to stay in an idle expectation that God would break your hearts for you The drunkard must not stay at his Cups till his Wine inflame him squander away his precious houres which must one day be sadly accounted for dishonour God abuse his mercies and perhaps wretchedly guzle down his Childrens bread and his Wives tears and think that God should pluck the Pot from his nose and drag him out by the ears break the knot of good fellows that so tyes him to his debaucheries that he may break his heart whether he will or no. The unclean person must not think that God should come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and snatch him from his Dalilahs lap to Abrahams bosome and say he staies but till God will break his heart but he must pray and grieve and strive and avoid all occasions or else he doth like the See this and more in Dr. Heyl●ng Hist Quinquart Lantgrave of Turing of whom Heistibachius tels us that being warnd of his lewd and loose life and the sadness of his condition if he should dye in his sins that he made this wretched answer Si praedestinatus sum nulla peccata poterunt regnum Caelorum auferre si praescitus nulla opera mihi illud valebunt auferre if I be elected no sins can hinder me from Heaven if I be reprobated no services can help me to it therefore you must be active in breaking your own hearts your own selves Quest But how shall we do it Alas we would do it withall our hearts if we knew how Sol. Why I will tell you you must do it by taking in all humbling and softning and heart-breaking considerations viz. the hatefulness of sin the deceitfulness of sin the deceitfulness of your own hearts the dreadfulness of wrath the goodness of God that leads to repentance and the severity of God if thou repent not But after thy hardnesse and impenitent Rom. 2. 4 5. heart treasurest up unto thy self wrath against the day of wrath Set the hammer of the word to this stone and see if that cannot break it Apply the Bloud of Christ warm by faith and see if that cannot break this Adamant Let the love of Christ break it as we do flints upon a pillow I know there is another way of breaking and melting the heart which God often uses but it is commonly when nothing else will But he that deserves and desires it let him have it They say indeed that fire will make flints run But ô it is a shame for us that weare the name of Christ in such large Phylacteries of a loud Profession should be overgrown with such a hardness as not to be made fusile and ductile malleable at least fit to take the impression of Gods stamp and image we have defaced without so intense a heat as a fiery Furnace 4. Whosoever's heart is broken nothing will satisfie Matth. 4. him but pardoning mercy Give him the Devils offer to Christ the world and all the glory of it All the splendor and grandeur the pomp peace plenty and pleasure the whole world can afford in all outward Accommodations are all empty Ciphers insignificant nothings to him till he sees God shine upon him in the face of Jesus Christ O nothing can binde up the wound of a broken heart but a sight of God reconciled in Jesus Christ God hath pardoned me Christ is mine Heaven is mine this alone will do the work and nothing till this of other mercies till this and without this he cries with Tertullian Suspectam habeo hanc Dei indulgentiam these are suspicious mercies I will have none of them and with St. Bernard Misericordiam hanc nolo Domine and as the Tradition goes of Thomas Aquinas Bene de me scripsisti Thoma quam ergo mercedem accipies Nullam Domine praeter teipsam Thomas thou hast written well of me what reward wilt thou have None but thy self Lord. Look upon a broken heart on his death-bed when his body is breaking into dust O the end of that man is peace see him Psalm 37. 37. entring upon the confines of eternity with what patience with what peace with what pleasure can he see the glory and beauty of the world melt and moulder away he can 〈◊〉 relations liberty nay