Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	better_a	house_n	mourning_n	2,331	5	12.4780	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04034	A bundle of myrrhe: or Three meditations of teares The first in the effect. pag.1. Last in the cause of Dauids teares. Psal. 42.3 pag. 270. The middle, and most intended, of religious teares in general. p. 96. The particulars whereof, are prefixed to each page, and principall section.; Bundle of myrrhe.	Innes, William, fl. 1620.	1620 (1620)	STC 14091; ESTC S119560	100,050	414

those waters that is of the vnformed matter so void as yet and yet so capable of any forme as water Whether not absurdly by certaine maner of expounding that of the Psalme is drawne He causeth his wind to blow and the waters flow Psal 147.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritu● For Spirit and Winde in the noblest languages haue a languages haue a common name As God enioynes and the Spirit moues so fit obiect exceedingly prouokes the mind to mourning and the eye to weeping Cape apud exteros lachry marum bierogly phicū vnde Bias inuitanti ad amicitiam tetricè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à clandedu oculu It may be fitly compared to musterd or onions or other like which by naturall austeritie and tartnesse stirre the humours whence next to the imploring of Gods furtherance and entertaining of the Spirits motion we had need to frequent those outward helpes that find such hardnesse in our selues That obiect for distinctions sake let vs call Presentatiue or Subiectiue that subiectiue which may in its owne consisence be set before our outward eyes such as are others sufferings and what else by sight occasions sorow Ioh. 11. such as was Lazarus his tombe vnto his sisters Ioh. 20. and Christs to the other women So the afflictions specially of the Saints scarce is credible how easily they cause to weepe so many as with affection do behold them For mans mind by nature is inclined to mercie vpon the sight of that which is in miserie Whence rightly Iohn Chrysostome aduiseth each man to be his owne almner Tom. 5. Serm. Quod dispensatio tuarum rerum non sit alteri committenda For they who commit vnto their seruants or burden their Ministers with the distribution of their goods vnto the poore not onely depriue themselues of the recompence of that ministerie for it is one thing to empaire thy substance Act. 6. another to officiate Saint Stephen and the holy Deacons their office in distributing but also of the fruite of compassion and grace For this I may affirme of all godly Christians ioyfully bearing their maisters crosse which hee spake of the true Monks that is the retired solitary ones of that age they are as lampes of light in quiet hauens in their cottages I meane or couches or where euer they lye vnder the hand of God holding out as it were torches and in their owne abasement with blazes of heauenly light directing all those that daine for to approach them that they may not split on the rockes of pride or sinke in the shelfes of fleshly lusts and earthly desires Therefore it is the Wise man saith It is better to go to the house of mourning Eccl. 7. 24 then to go to the house of feasting And again Vers 4. The heart of the wise is in the house of mourning but the heart of fooles is in the house of mirth For as we laugh with wantons so shall we weepe with thē that weep hauing put on the bowels of pitie The most certaine seates of teares saith he are monasteries but to touch this by the way not of begging Friers For euen there he saith They are such as cannot beg Neither were they rich and wealthy persons able to sustaine themselues and others of whom he speakes Act. 20.34.35 2. Thess 3.18 Eph. 4.28 Vide Basil constitus monasticarū c. 5. item in regulis breuioribus Responsio ●1 Item Macharium in honrilȳs August ad fratres passim alios It is a great work and laudable to visite and consider the poore but of those that laboured with their hands working that which good is as the Apostle requires of all Christians and all writers of those times can giue witnesse to the ancient monasteries that they sustained themselues and relieued others This by the way Next helpe of this kind is that we call for those that skilfull are in mourning of whom we may learne our selues to weepe For as it is a worke of charitìe to go our selues to those that mourne so it is a cause of spirituall profit to call for them who by their example can teach others this affection Thus God himselfe giues counsell in the Prophet for Thus saith the Lord of hoasts Ier 9.17.18 Consider ye and call for the mourning women that they may come and seeke for cunning women that they may come and let them make haste and take vp a wailing for vs that our eyes may runne downe with teares and our eye-lids gush out with waters And a little after Heare the word of the Lord V. 20. O ye women and let your eares receiue the word of his mouth and teach your daughters wailing and euery one her neighbour lamentation In which words the Prophet teacheth both that those women could by example teach to weepe and that others learned by their companie Lib. 2. cōmu● in Jerem. Varroni Nounie Mar cello dicuntur praefica qui● praeficisbantur ancillis quas flere d●cebant fueràs he cantatrices 2. Paral. 35.25 tibicines Mat 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saith Saint Ierome there are wont in weeping with dolefull voice and striking their armes with their hands to prouoke the people to wailing This custom saith he againe as yet remaines in Iudea that the women with haire about their eyes and maked breasts and voice tuned to that purpose prouoke all to weeping And this as I conceiue is the chiefe if not the only cause why the Lord in solemne fasts assembles not onely Elders and such as vnderstand but also bids Gather the children Ioel 2.16 and those that sucke the breasts yea and otherwhere enioynes the beasts their fast Ionas 3.7 not that the seruice of such vnsensible or vnreasonable creatures is pleasing vnto God who delighteth onely in our reasonable seruice but because by sight of such Rom 12.1 those that are endued with actuall reason are the more themselues affected Now if you aske who are these so skilful of lamentation as to teach others Who else say I but those that by the hand of God haue learned themselues Those with whom God according to their measure deales after the maner of his onely Son who was a man of sorrowes Esay 53.3 and acquainted with griefe Those who at length by constant exercise haue put on Pauls affection saying Who is weake 2. Cor. 11.29 and I am not weake who is offended and I burne not Those that can say with Dauid Psal 73. ●4 All the day long haue I bene afflicted and chastened euery morning The presentatiue obiect of teares is such as cannot in the present with bodily eyes be seene but presented by the mind vnto her selfe this besides the miserie of our present case whereof before vnder the head of necessitie is of death or day of iudgment That houre of death now imminent let neuer depart out of the spirits sight remember now

whereby well may be guessed of what stampe they are who in Theaters and such like meetings not onely with patience but with content yea with delight heare blasphemie and behold vncleannesse to whom the Lord saith Amos 6 13. Ye which reioyce at a thing of nought Of whom the Apostle saith Who knowing the iudgement of God Rom. 1.32 that they which commit such things are worthy of death not onely do the same but haue pleasure in them that do them Or if we speake of impenitencie vnder the rod of God such hardnesse himselfe in the Prophets condemneth as a note of desperate impenitencie Ier. 2.13 In vaine saith he haue I smitten your children they receiued no correction And in another after enumeration of diuerse chastisements yet prouing fruitlesse this conclusion he infers Amos 4.6.81 with Amos 5.2 The virgine of Israel is fallen she shall no more rise This in the same Prophet is likened to horses running vpon a rocke Amos 6.12 where first they breake their hoofes then their neckes Whose crime Esay thus declares Esay 9.13 denouncing withall a iudgement proportionall to their offence For the people turneth not vnto him that smiteth them Esay 9.13 neither do they seeke the Lord of hoasts therefore the Lord will cut off from Israel head and taile branch and roote in one day This is the disposition of them whom when God fatherly calleth by correction to repentance contemning the smiter in his rod drowne the voice both of his iudgments and their owne sinne with wine and wantonnesse merrie companions and such like auocations against whom it shall suffice to adde Ieremiahs complaint request to God against them Ier. 5.3 O Lord are not thine eyes vpon the truth Thou hast striken them but they haue not grieued thou hast consumed them they haue refused to receiue correction they haue made their faces harder then a rocke they haue refused to returne Wherfore by mine award Haraclitus shall be a better Christian then them both who wept vpon euery meeting of man remembring the common calamitie of their kind Wherefore herein let vs not be fashioned like vnto this world Rom. 12 1. but imitate rather either wrathfull reuenging Moses Exod. 32. or humbly mourning Hezekias Esay 38. We 2 Chron. 20.7 if either the friends of God like faithful Abraham Isay 41.8 Iam. 2.28 or sonnes of God Iam. 3.17 as Christ the Lord Math. 17.5 let vs not heare with patience either his reproch by others or anger against our selues 2. Sam. 12.11 Vrias while the Arke and Israel Iuda abide in tents whilest his Lord Ioah and seruants of his Lord encampe in the open field is neither intreated nor perswaded nor by what euer importunity moued to go into his house to eate or drinke or to lie with his wife And behold a greater then the Arke and Israel and Iuda and Ioab and the seruants here and exposed to greater iniurie not of elementary aire but of blasphemous breath and blacke choler issuing our of hearts that boile on the infernall fire Iudg. 5. Meroz bitterly by Angels voice is cursed for not helping the Lord against the mightie and shall we looke to be blessed laughing with those that sight against him Obseruatiō 2 Yet further Dauid full of spirit instructeth vs The weapons of the faithfull how valorous soeuer are their teares to God Confirmation For when at the graue of Abner he laments the losse of such a Prince in Israel 2. Sam. 3.32 he can no otherwise deprecate the crime of murther committed by his seruant then by the protestation of his teares So he or what other holy penman of the psalme expresseth the people of God reuenging their enemies reproaches by weeping Psal 137.1 This was also Iobs refuge Iob 16.20 My friends scorne me but mine eye powreth out teares to God Thus at length to mentiō no more the Tribes of Israel once and againe before a yonger scandalous brother Beniamin Iude 20.36 put to the worst in weeping with fasting confession of sin at length obtained that victory which multitude might and counsell and weapons of warre could not effect Amplificatiō For in this sort hath God shewed he will be sought and found intreated and perswaded Ioel 2 12. Therefore also now saith the Lord Turne ye euen to me with all your heart and with fasting and with weeping and with mourning Application But these vnto our Scythians both men and Amazonian damsels seeme too too childish betweene whom what difference that scorne to weepe and witches of whom they report they cannot weepe Sure the enemy when he hath slopt the wels and stayed the water courses of the towne hath good hope thereby to ouercome with such Holophernes practise it s most like that Satan hath captiuated these Bethulians O men why do you not perceiue This hath euer bene the custome of Philistines Israels aduersaries to stop the springs but heare whosoeuer thou art what valour of thine is this which while it fetters thee with the chaine of pride makes thee the slaue of vile affections Is there more strength in thy bodie or courage in thy breast then with him who being but a stripling slue the Lion and the Beare who yet scarce a man destroyed the Giant that defied the armies of the liuing God who finally in riper yeares being High Marshall of the Lord his hoast most valiantly most happily fought his battels 1. Sam. 24.16 Me thinks not vntruly Saul may be accounted better then these who in acknowledgement of his offence wept with lifting vp his voice But these their eyes are no moyster then a flint because they haue made their faces harder then a rocke Ier. 5.3 refusing to returne to whom the infusion of many hogsheads of wine is more easie Plaut Pumiceos oculos habeo non queo lachrymam exorare vt exspuant vnam modò nam genus nostrum semper fuit siccoculum Aug. Ciuit. l. 1. c. 6. Relinquamus Tarentinis Deo● iratos Aug. lachrymae Domini gaudiae mundi quia ille fleuit vt nos gaudia mere remur De tēpore serm 104. then the distilling of one teare who may well say as in the Poet Our kinred by kind is drie eyed Wherefore leauing vnto these their valour as Fabius sometime vnto Tarentum her armed Gods imitate we our Dauid and Esay Ieremiah and Paul and Peter with Timothie also and Iesus especially the Lord of heauen and earth whose teares are the ioy of the world and let the ancient Prouerbe stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 62.8 Mournfull men are good men Poure we out our heart before him saying God is arefuge for vs and how much soeuer among vs any is more then other inclined to religious weeping let him be esteemed so much the better as in comparison of two religious 1. Sam. 20.41 Dauid and Ionathan the holy Scripture

my bread or Bread for me Confirmation This is that reference whereof we spake implying How euer the Saints lament in holinesse the fruite is theirs As in another place I humbled my soule with fasting Psal 35.13 and my prayer returned into mine owne bosom And that which the Lord said to Rahel that is to Israel in Ieremie doth confirm it saying Refraine thy voice from weeping Ier. 31.16 and thine eyes from teares for thy worke shall be rewarded For The Lord vpholdeth all that fall Psal 145.14 and raiseth vp all those that are bowed downe that is refresheth euery one and rewardeth that is afflicted for his name that as the sufferings of Christ abound in them 2. Cor. 1.5 so their consolations may abound by Christ Vse This is the difference of those teares which are shed for God or godly teares and those of our hearts inuention yea and such as are of Gods precept yet without their right intention as the answer of God to his people in Babylon by Zachary declares Their question is Should I weepe in the fifth moneth Zach. 7.3 separating my selfe as I haue done these so many yeares His answer is When ye fasted and mourned in the fifth which was their institution and seuenth moneth which was immediatly commanded euen those seuentie yeares V. 5. did ye at all fast to me euen to me And as if they had said Then wherein haue we missed it is added V. 7. Should ye not heare the words which the Lord hath cried by the former Prophets And as if yet further it were demanded Which are those words for the one fasting and weeping is enioyned and the other not forbidden it is replied a little after V. 9.10 Thus speaketh the Lord of hosts saying Execute true iugement and shew mercie and compassions euery man to his brother and oppresse not the widow nor fatherlesse the stranger nor the poore and let none of you imagine against his brother in your heart As if he had shortly said The purpose of mourning as well as sacrificing is mercie and the knowledge of God Esa 58. v. 3.6 for Esay proues the one Hos 6.6 as Hosea doth the other These are the teares that God vouchsafeth to see 2. King 20 5 these are they that are contained in his bottle Psal 56.8 and written in his booke O that my portion then may be with them to whō it is said Verily verily Ioh. 16.20 I say vnto you that ye shall weepe and lament but the world shall reioyce and ye shall be sorrowfull but your sorrow shall be turned into ioy so shall I not feare to stand with them Reu 7.17 from whose eyes God shall wipe all teares Peter at first in semblance of a carnall man said Thou shalt neuer wash my feet but after seeing the danger representing the inordinately zealous and il aduised professor saith Ioh. 13 8.9 Lord not my feete onely but also my hands and my head He offended in the last but the greater danger was in the first I will wish therefore as touching teares I may keepe the meane neither wanting nor yet superfluously shedding them yet rather then for want I should heare Thou hast no part in me I pray they may so wash my soles that by so glorious a father and a tender mother they may be wiped from mine eyes But we poore sinners how should we be conceiued to exceed whereas the righteous Dauid surceasseth neither day nor night Obseruatiō 9 By which both day and night of many things we are taught For first if night and day be taken for all time which by them is measured it shewes The Saints powre out their spirits not lightly or for an houre and so haue done but constantly and seriously so long as cause remaines So Baruch in Ieremie faints in his sighing Ier. 45.3 and findes no rest So that same Prophet in his booke of Wailings counsels the daughter of his people saying O wall of the daughter of Sion let teares run downe like a riuer day and night Lam. 2.18 giue thy selfe no rest let not the apple of thine eye ceasse The same is Iobs assertion Are there not mockers with me Ioh. 17.2 and doth not mine eye continue in their prouocation Amplificatiō Neither will they or can they otherwise chuse or do whom God himself commands and compels thereunto they will not because of his charge who thus hath charged the Prophet Ier. 14.17 Thou shalt say this word vnto them Let mine eyes runne downe with teares night and day and let them not ceasse They cannot because of the smart of his rod Psal 32. ● who say Day and night thy hand was heauy vpon me A wonderfull drinesse of the grape ensued the pressing of that heauie hand My moisture is turned into the drought of Sommer Like to this is that of another Why is my paine perpetuall and my wound incurable Ier. 15 18. which refuseth to be healed wilt thou speaking to God be altogether vnto me as a lier and as waters that faile Application Much differing in nature is their weeping in the Temple which by they are gone ouer the threshold profuse laughter followeth after which by day to men do mourne not by night to God as do his holy ones saying Esa 26 9. With my soule haue I desired thee in the night yea with my spirit within me will I seeke thee early but these like are their teares to Northerne showers in Sommers drought which moisten the boughes blade but neuer nourish the root of trees or herbes so it neuer fructifies But to the purpose let vs remember the sable and silent night affoording conuenient solitude of all is tears best fitting nurse The certain conuenience of solitarinesse Ieremie a man next to Dauid delighted in this exercise declares by his example Ier. 13.17 My soule saith he shall weepe in secret places for your pride And briefly for the night most deuout Dauid witnesseth himselfe Psal 6 6. All the night long I make my bed to swimme I water my couch with my teares of whom saith c Comment in Psal 42. Augustine This meate which is called bread men eate by day and sleepe by night but this so sauourie is and he so pious that no time he ceasseth Moreouer the same Father well obserues 10. Collect. August That if you take the day for the prosperity of this life and night for the worlds aduersity the conclusion will be the same for saith Dauid Whether in prosperitie of the world Ego desiderij̄●●ei lachrymas fundo I shed the teares of my desires the longing of my desires I leaue not off And how euer the world be well Et cum in mundo bene est mihi malè est I am still ill vntill I appeare before my God Amplificatiō For no lesse if not so much more the prosperitie of this world is to