Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	bring_v	evil_a	treasure_n	9,368	5	10.7622	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93889	Catholique divinity: or, The most solid and sententious expressions of the primitive doctors of the Church. With other ecclesiastical, and civil authors: dilated upon, and fitted to the explication of the most doctrinal texts of Scripture, in a choice way both for the matter, and the language; and very useful for the pulpit, and these times. / By Dr. Stuart, dean of St. Pauls, afterwards dean of Westminster, and clerk of the closet to the late K. Charles.	Steward, Richard, 1593?-1651.; H. M.	1657 (1657)	Wing S5518; Thomason E1637_1; ESTC R203568	97,102	288

makes men do as God did when hee repented him Gen 6. 6. 7. And it repented the Lord that hee had made man on earth and it gri●ved him at his heart But that was not all And the Lord said I will destroy man whom I have created from the face of the earth both man and beast c. for it repents moe that I made them Nay repentance in man goes further one Noah found grace in the eyes of the Lord and hee was spared from the common destruction but hear not one lust or sin findes grace in the eyes of a man that truly repents but all must bee drowned in the flood of the tears of Repentance It is with a man that hath the griefe of true Repentance as it was with Nehemiah Neh. 13. 7 8. I came to Jerusalem and understood of the evill that Eliashib had done for Tobiah in repairing him a Chamber in the Courts of the house of the Lord and it grieved mee sore But hee rests not there but goes further therefore I cast forth all the houshold stuffe of Tobiah out of the Chamber What should Tobiah do with a Chamber there Therefore he not onely outs Tobiah but out goes all his stuffes too So doth repentance when it considers all the evill that Satan and corruption hath done and how they have taken up Chambers in the heart that should bee the house of God it is grieved sore and thereupon it outs Satan and all his stuffe neither Satan nor his stuffe shall bee chambered there any longer So doth repentance dispossess Satan of the soul as Christ dispossessed his body of him Mark 9. 2● Thou dumb and deaf spirit I charge thee to come out of him and enter no more into him So repentance cast Satan and filthy abominations out of a man that they enter no more they are cast out for ever Tears of repentance are not onely wetting but washing tears Isa 1. 16. Wash you make you clean David● tears wash his couch Psal 6. and so much more wash himself Baptisme is called the Baptisme of repentance Luke 3. 3. In Baptisme there is a washing away of sin And how is Baptisme the Baptisme of repentance If in repentance there were not the doing away of sin If a man could shed a sea of tears yet if hee do not drownd his sin in that sea what were hee the better If a man should weep his eyes out yet if hee weep not his sins out to what purpose were it Wheresoever repentance is there must necessarily follow this forsaking and casting off our sins Try therefore thy repentance by this consider what have thy sins thy beloved sins been is thy drunkenness with loathing and indignation forsaken are thine oaths uncleannes covetousn●s curses c. with loathing and indignation abandoned It is a good sign but how idlely talk they of repentance who because they have blubbered out a few tears think all is well when yet they still live and lye in their sins and hold them as fast as ever the Mariners when they found out Jonas yet fain they would have saved him wondrous loath to cast him over-board Many see their sins and know them to bee dangerous sins but yet exceeding loath to shake hands with them loath to throw them into the sea but will rather adventure their own casting away than cast them over-board Never deceive thy self therefore though thou hast sighed cryed prayed begged mercy yet if still thou live and go on in thy sinful courses there is no truth of repentance in thee Dives in Evangelio damnabatur non quia abstulerat aliena sed quod non donaret sua Anselmus EVery Christian ought to imitate the high pattern of his Creator whose best riches is his bounty Hee that hath all gives all reserves nothing In our creation he gave us our selves in our redemption hee gave us himself and in giving himself for us gave us our selves again that were lost Onely good use then commends earthly possessions and hee alone knows the true use of the unrighteous Mammon that receives it meerly to disburse it For what commendation is it to bee the keeper of the best earth that which is the common coffer of all the rich Mines the earth wee do but tread upon and account vile because it hides those treasures whereas the skilful Metallist that refines these precious veyns for publick use is rewarded and honoured If therefore your wealth and your will bee not both good if your hands bee full and your hearts empty you deserve rather pity than commendation and may bee said to have riches indeed but neither goods nor blessings your burthens being greater than your estates and your selves richer in sorrows than in mettals And this was the rich Gluttons case in the Gospel who was damned not for taking away any thing from poor Lazarus but because hee relieved not his wants It is reported of Warram Archbishop of Canterbury being on his death-bed sent his steward to see what store of corn was in his Treasury and when answer was brought that there was either very little or none at all the good man cried Nimirum sic oportuit that it was very fitting it should bee so For when said hee could I dye better than when I am thus even with the world Vera virtus radices agit Seneca THings have their specification from their form Christ in the soul or truth in the heart is the form of a Christian Hence is that expression Hee is a Jew that is one inwardly so hee is a Christian which hath Christ in him and hee upright whose heart is so therefore is uprightness annexed in the 94 Psal and the 15. verse to that which is its proper subject and without which it subsists not nor can to wit the heart Vpright in heart all the upright in heart shall follow righteousness A good man is called a good man as hee can derive goodness from within A good man out of the good treasure of his heart bringeth forth that which is good Truth treasured up in the heart is the onely true treasure and then out of this treasure motion made to this and to that expence from hence upon God upon man this is a good man and bringeth forth that which is good an upright heart A man is noted for an evill man as evill seiseth the heart Son of man these men have set up Idols in their hearts should I ●ee inqu●red of at all by them Ezek. 14. So to set up truth in the heart as that and onely that which I love to bow down to and bee governed by this is an upright heart It is said of the Devill that hee abode not in the truth because no truth is in him Joh. 8. 44. whilst hee was in heaven heaven was not in him but pride and that is hell where ever it is Truth in the heart and wee abide in truth that is wee walk in it and ate ruled by it Lust in the

that thou mightest leave it that thou mightest imploy it charitably yet it might prove a net and stick too close about thee to part with it You leave your nets if you leave your over-earnest greediness of catching for when you do so you do not onely fish with a net you fish for a net even that which you get proves a net to you and hinders you in the following of Christ and you are less disposed to follow him when you have got your ends than before Hee that hath least hath enough to weigh him down from heaven by an inordinate love of that little which hee hath or in an inordinate and murmuring desire of more And hee that hath most hath not too much to give for heaven Tantum valet Regnum Dei quantum tu vales Heaven is alwayes so much worth as thou art worth A poor man may have Heaven for a penny that hath no greater store and God looks that hee to whom hee hath given thousands should lay out thousands upon the purchase of Heaven The Market changes as the plenty of money changes Heaven costs a rich man more than a poor because hee hath more to give But in this rich and poor are both equall that both must leave themselves without nets that is without those things which in their own consciences they know retard the following of Christ Whatsoever hinders my present following that I cannot follow to day ' whatsoever may hinder my constant following that I cannot follow to morrow and all my life is a net and I am bound to leave that Dilige dic quod voles August LEt the Congregation see that thou studiest the good of their souls and they will digest any wholesome increpation any medicinal reprehonsion at thy hands Wee say so first to God Lord let thy Spirit bear witnes with my spirit that thou lovest me and I can indure all thy Prophets and all thy vae's and the woes that they thunder against mee and my sin So also the Congregation sayes to the Minister Dilige dic quod voles shew thy love to mee in studying my case and applying thy knowledge to my conscience speak so as God and I may know thou meanest mee but not the Congregation lest that bring mee to a confusion of face and that to a hardness of heart deal thus with mee love mee thus and say what thou wilt nothing shall offend mee Thus dealt Paul Heb. 13. 22. I beseech you brethren c. And the strangeness of the case is exalted in this that the word there is solatii I beseech you suffer a word of comfort What will you hear willingly if you do not willingly hear words of comfort With what shall wee exercise your holy joy and cheerfulness if even words of comfort must exercise your patience And yet wee must beseech you to suffer even our words of comfort for wee can propose no true comfort to you but such as carries some bitterness with it wee can create no true joy in you without some exercise of your patience too Wee cannot promise you peace with God without a war in your selves nor reconciliation to him without falling out with your selves not eternal joy in the next world without a solemn remorse for the sinful abuses of this Wee cannot promise you a good to morrow without sending you back to the consideration of an ill yesterday for your hearing to day is not enough except you repent yesterday But yet though with St. Paul wee bee put to beseech you that you would suffer instruction though wee must sometimes exercise your patience yet it is but a word of instruction and counsel and though instruction bee increpation sometimes yet it may easily bee suffered because it is but a word a word and away Wee would not dwell upon increpations and chidings and bitternesses Lacrimae sanguis animae Aug. Ser. de tempore THe repentance and contrition of a sincere Christian for his sins upon his death-bed is such that at more pores then his weak body sweats drops of water his sad foul weeps blood and this more for the displeasure of God than the stripes of Gods displeasure I●●i verè irascitur Deus cui non irascitur nihil eo infoelicius cui nihil infoelix contigit VVHom God loves hee chasteneth Heb. 12. 6. Which rule of divine Occonomy is so general and without exception that even those duties that are promised a reward here as Alms-deeds are yet to expect the payment of this reward with some mixture of affliction the hundred fold which some men are promsed to receive though they bee secular blessings as houses lands c. yet must they bee with persecutions Mar. 10. 30. Licet in modum stagni fusum equor arrideat magnos hic campus mantes habet tranquillitas ista tempestas est Hieron IT was more safe for Peter to bee called Satan by Christ than for Judas to bee called Friend such an appellation was a Sarcasme in a complement as when God tells his people by his Prophet Hos 4. 14. I will not visit c. Gods not visiting here was the greatest plague imaginable and their highest affliction was not at all to bee punished Triticum non rapit ven●●● inanes pal●ae tempest●●● jactantur Cyprian de simpli●i●at● Frela THe Church is the Barn-floor the sincere and hypocritical Christian are the corn and the chaffe in that floor persecution and heretical doctrine are the two winnowing windes to discern betwixt both the corn is solid and immoveable and will sooner bee ground to powder than yeeld either to the rough blasts of persecution or those smooth flattering gales of heresie whereas the chaffe is carried about and distracted with every winde either of persecuting or pleasing doctrine Eph. 4. 14. N●tu● elinguis ne hoc qui dem habens ut rogare possit hoc magis rogat quod rogare non potest Hieron Tom. 1. Epist THe Cripple that cannot stir works more upon our charity than the importunate sturdy beggar that follows the length of a street ● and the very dumbness of those impotent persons in the Gospel was rhetorick equally as powerful with our Saviour as all those acclamations and Hosanna's of the Jews the fear and modesty of that poor woman in the Gospel that blushed to ask the cure of her bloody issue had it by a touch that very touch was an effectual prayer and every finger a several votary to beg the blessing Ant ubi mors non est si jugulatis aquoe DEath meets us every where and is procured by every instrument and enters in at every door by violence and secret influence by aspect of a star and the stink of a mist by the emissions of a cloud and the meeting of a vapour by a full meal or an empty stomach by watching at the wine or by watching at prayers by the Sun or the Moon by a heat or a cold by sleeping nights or sleeping dayes by water frozen

by pure persons yet not onely no acceptance and blessing but an uncomfortable breach Even that soul shall bee cut off from his people vers 20 21. Sacramenta sunt fodinae gratiae dispositio est vasculum gratiae promajore dispositione affectu tuo majorem gratiam reportabis Euseb FIll the mens sacks with food as much as they can carry sayes Joseph to his Steward Gen. 44. 1. Look how they came prepared with Sacks and Beasts so they were sent back with Corn The greater and the more Sacks they had prepared the more Corn they carry away If they had prepared but small Sacks and a few they had carried away the less A prepared heart is a vessel that shall bee filled at the Sacrament Open thy mouth wide and I will fill it Psal 81. 10. Now the more or less the heart is prepared the greater or lesser is the vessel According to the size and capacity of the vessel shall it bee filled Fill such mens hearts with spiritual blessings with vertue from Christ with the comforts of the Holy Ghost sayes the Lord at the Sacrament fill them with spiritual food as full as they can hold as much as they can carry What a sweet comfort is that Who desires not to carry away from the Sacrament as much as may bee Then bee careful to prepare our hearts and prepare them to the purpose the larger is our preparation the larger is our vessel the larger our vessel the larger is our largess and dole at the Sacrament If wee carry not away as much as wee would it is our own fault that by preparation wee did not furnish our selves with a more capacious vessel The poor pittances that many go from the Sacrament withall make them droop when they are gone They may thank themselves for if Josaphs brethren had brought small Sacks they could not have carried away much corn out of Egypt Let men come with hearts so prepared as they should and they shall bee laden and filled with as much as they can carry Quicquid recipitur recipitur ad modum recipientis Aristotle SAcraments work according to that disposition wherein they finde such as receive them Such as are the receivers so prove the Sacraments unto them It is in this case as it was with the woman under jealousie and suspicion of uncleanness drinking the cursed waters Numb 5. 27 28. And when hee hath made her to drink the water then it shall come to pass that if shee bee defiled c. Look then as the woman was such was the work of the water If shee were clean the water did her no hurt nay it did her good shee conceived seed shee became fruitfull but if shee were defiled and unclean it wrought with a mischief Her belly did swell her t●igh did rot and shee became a curse It is so in receiving the Sacrament As men are that receive it so is the work and efficacy of it either for good or hurt either for bain or blessing if a man bee prepared with repentance and so bee clean then the Sacrament brings a blessing it makes a man fruitful But if a man bee defiled and unclean as every impenitent sinner is then it banes and mischiefes him hee proves a more rotten and wretched sinner than before An unwholesome and diseased stomach that every food it receives it alters and rather nourishes the disease than the body and turns wholesome nourishment to matter of grief and vexation So an impenitent soul coming to Gods Ordinance in its fins and defilement doth but turn the wholesome nutriment of the Sacrament to the feeding of its disease and the increasing of its own sorrow and mischief as the water that made the clean woman fruitful made the unclean woman swell and rot God curses the Sacrament to an impenitent defiled person and so makes a sad breach upon him instead of a blessing Pertunte sole pereunt omnia Seneca FOr a man to bee stupid and senseless under corporal afflictions argues a very ill temper of spirit but for a man to be stupid and senseless under spiritual afflictions under such a spiritual affliction as this the loss of the Son the loss of Christ as a Comforter argues a very ill temper of spirit indeed Strive therefore O deserted stupid soul to affect thine heart throughly with thy loss thou hast lost more than Job when hee had lost children substance health honours and friends nay thou hast lost more than if thou hadst lost this world nay thou hast lost more than if thou hadst lost thy life which is of more worth than the world thou hast lost Christ which is richer than the world and sweeter than thy life What an infinite loss were it to this world to lose the Sun It were at once to lose all Pereunte sole pereunt omnia for all things serviceable for the use of man depend upon the motion and influence of that glorious body What a loss then is it to the lesser world to lose Christ the Son of Righteousness It is to lose all good at once for soul and body All graces close and wither when Christ departs as all fragrant flowers when the Sun withdraws his influence And when these flowers wither in the soul a man is a moving dunghil that stinks in the nostrils of God and man where ever hee comes A man that hath lost Christ may truly say as shee when the Ark was lost That his glory is departed As the Sun in the glory of the greater World So Christ the Son of Righteousness is the glory of the lesser world to wit man Thou hast lost that in the world that is more worth than the world and which all the world can never help thee to Thou hast lost that which would make the worst condition in this life a Heaven whereas the best without it is but a Hell thou hast lost that which would have been to thy soul a continual feast whereas now thy soul is in a continuall famine and leanenesse Thou hast lost thy spirits and thy soul as in a dead-palsie so that thou art a living dead-man fit for no spiritual service Thou hast lost thy head thou hast lost thy eyes thou hast lost thy hands thou hast lost thy cloathing nay thou hast lost thy best Father thy best Husband thy best Friend all all this and much more comfort is Christ to man Thou hast great reason then O deserted soul to lay to heart thy loss Ignis focalis immateriale non urit Aristoteles THe sorrows of Hell are such as principally torture the spirit The fire which wee make can onely burn and torture the bodies of men because this onely of man is material immaterials as the souls of men are our fire cannot fasten upon but that strange fire which God hath kindled in Hell for all that disobey him burns the souls of men though immaterial substances Nay so strange is that fire that it burns these immaterial substances most fiercely as being

been offended in and by his sins this was that which lay heaviest upon and sat closest to Davids heart Hee neither cryes out of his discredit and shame in the world nor yet speaks a syllable of wrath or hell but Psal 51. 3 4. My sinis ever before mee against thee onely have I sinned and have done this evil in thy sight My sin is ever before me not Hel and damnation is ever before mee Not the fame and reproach of the world but my sin is ever before mee It is this Lord that pinches and disquiets mee that I have sinned and done this evill in thy sight A good heart fears more the committing of sin than the suffering of punishment following it Prov. 30. 9. Give mee not poverty lest I bee poor and steal and take the name of my God in vain Hee doth not say lest I bee poor and steal and bring my selfe under the Magistrates sword or thy wrath but hee looks onely at the sin lest I steal and take thy Name in vain Hee fears the prophaning of Gods Name more than the bringing of his name and person in question And to this purpose is that which Elihu charges Job withall Job 36. 21. Regard not iniquity for this thou hast chosen rather than affliction that is thou hast rather chosen sin and iniquity than poverty and affliction as if hee had said Inasmuch as thou hast vainly and rashly expostulated with God vers 20. desiring death rather than to bear this affliction thou art guilty of iniquity and sinnest in this thy choice This therefore implies that a good heart would rather chuse affliction than iniquity to suffer affliction than to do iniquity Now as a good heart is more afraid of sin than affliction and punishment so likewise a repenting heart is more grieved or sin committed than for sorrow to be suffered We shall find David in great anguish and distress of spirit Psal 25. 17 18. The troubles of mine heart are inlarged Oh bring thou mee out of my distress wringing pressing anguishes look upon my affliction and my pain Here bee troubles of heart distresses of spirit affliction and pain but what is it now that thus wrings distresses and pains David See the last words And forgive all my sins not forgive all my punishments Davids sin not his punishment was his pain Wee shall see the like in him 2 Sam. 24. 10. I have sinned greatly I beseech thee to take away the iniquity of thy servant Hee mentions not the taking away of any smart nay vers 17. Hee is willing to bear it I have sinned let thine hand bee against mee Hee begs that the punishment may bee laid upon him but begs that his iniquity may bee taken away Let God bee pleased to take away his iniquity and hee is nothing solicitous for the punishment The offence of God troubled him more than his personal smart So that Gods heart were but towards him in the pardon of his sin hee did not care though Gods hand were against him smiting him with temporal chastisement And this will better appear if wee do but compare Pharaoh with David Exod. ● 8. Intreat the Lord that hee may take away the Frogs from mee The Frogs troubled him more than his sin against God Take away the Frogs but no mention at all of taking away his sin And when afterwards a confession of sin is extorted from him yet was it not his sin that disquieted him Exod. 9. 27 28. not take away my sin but take away the Thunderings and Hail Lord sayes David Take away the iniquity of thy servant Oh! sayes Pharoah Take away these filthy Frogs and this dreadful Thunder A repenting heart is more troubled than a Thunder and Frogs It seems more filthiness in sin than in Frogs or Toads or ever else can bee presented more ugly to it A repenting sinner hath his eye upon God and upon his Law Hee sees the hollness of God that hee is a God of pure eyes that cannot behold iniquity Hab. 1. 13. Hee sees him a good gracious patient Father and so it cuts him to the heart to have offended such a Father and God Hee looks upon the Law and sees it to bee holy just and good and this galls him to the heart to have violated so holy and so pure a Law Now wicked men they look wholly at the justice and wrath of God at the curse of the Law and so nothing troubles them but the fear of hell and death If these might bee avoided the offending of an holy and good God the violating of an holy and good Law would not a whit afflict or disquiet them Nay it is remarkable in David that though hee had upon Nathans message to him confessed his sin and Nathan upon his confession had pronounced the pardon of it yet after this hee cryes out My sin is ever before me against thee onely have I sinned Mark then that even pardoned sin forgiven sin vexes and disquiets a repenting heart It pinches him and disquiets him though it be forgiven it grieves him that hee hath so plaid the fool and that ever hee was such a beast to offend so gracious a God When the Prodigals Father sees him coming afar off hee runs to meet him shews compassion to him falls upon him and kisses him That kiss was the seal of his pardon as if hee had said Behold I forgive all thy sin as when David kissed Absolom and Esau kissed Jacob they both did it in token of full reconciliation And yet for all this see how the Prodigal speaks hee sayes not O Father from the ground of my heart I unfainedly thank thee Oh how great is my Fathers goodness thus to pardon mee c. but Father I have sinned against thee I but his Father had kissed him and thereby testified that hee had freely forgiven him what need hee confess his pardoned sin Why is hee not rather in the confession of praise than in the confession of sin Oh no a repenting sinner is so affected and grieved with the offence of God in his sin that though God have pardoned and forgiven it yet hee cannot but mourn for it and be afflicted with it that so holy a Law hath been broken by him that so good a God hath been offended by him Psal 25. 6 7. Remember O Lord thy tender mercies remember not the sins of my youth If God remember mercy hee forgets and forgives sin If God forget it why doth David remember the sins of his youth Yes so will a true repenting heart do It will remember the sin that God forgets it will mourn for the sin which God hath forgiven Nou est poenitens sed irrisor qui adhuc agit unde poeniteat Bernardus REpentance not onely confesses but forsakes the confessed sin Job 34. 22. If I have done iniquity I will do no more That is the language and the resolution of true repentance Eph. 4. 28. Let him that stole steal no more True repentance