Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	harden_v	hardness_n	pharaoh_n	2,882	5	10.8987	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16521	A sermon preached at Mapple-Durham in Oxfordshire, and published at the request of Sir Richard Blount by J.B. ...	Bowle, John, d. 1637.	1616 (1616)	STC 3435.5; ESTC S2530	11,624	32

thy sinnes because they are little for the drops of raine are small and yet they are the bottles of the heauen and the fountaines of the Ocean To conclude this point No sinnes are lesser then the point of those thornes that pierced the head of Christ. Pro quibus abluendis sanguis Christi effusus For the washing away of which Christ shed drops of bloud in the garden and opened the spouts of bloud on the Crosse. So bitter a roote is sinne that it could not be taken away but by the death of our Sauiour And as sinne is a roote so bitter so no better is the fruit which the text calleth Death The wages and guerdon of Iniquity The wages of Sinne is Death Death is the Fruit but death as wages For it is not a singular but a plurall death The least sicknesse in the stomacke paine in the head ache in the tooth consumption in the lungs winde in the belly grauell in the kidneyes are the harbingers of death are the wages of sinne and iniquity But to speake more distinctly Death saith S. Augustine is three-fold First Quando Deus deserit animam volentem VVhen God forsakes the Soule that will be forsaken Secondly Quando anima deserit corpus VVhen the soule forsakes the body that would not be forsaken Thirdly Quando anima nolens tenetur in corpore VVhen the vnwilling soule is manacled to the body The first expressed in the young man Matth. 8. 22. to whom Christ sayd Let the dead burie the dead A strange speach for a man would thinke that the dead were more fit to be buried then to burie But therefore was it deliuered by Christ that euery Christian man may know That a sinners body is but the breathing Sepulchre of a sinners soule The second expressed in Lazarus Iohn 11. 39. Lord by this time he stinketh for he hath bin dead foure daies VVhose body in life is a beautifull caske of Iuory within foure daies after the soules departure is nothing else but a stinking and loathsome carrion The third expressed in Diues Luke 16. 24. Hee prayed to Father Abraham therefore he had a Soule He had a tongue to be cooled therefore he had a Body That wretched man may know that this is euerlasting Death when soule and body are coupled together with euerlasting chaines of sorrow that they may be sensible of their endlesse torment But howsoeuer these three deaths are the wages of sinne yet there is a difference in the manner For the death of the soule is the wages of sinne as an act of order The death of the body as an act of iustice The death of soule and body as an act of proportion First there is order in disorder Mans disorder God doth order You read Exodus 7. 13. that Pharaoh hardned his owne heart before God hardned the hart of Pharaoh Durities est hominis peccatum obduratio iudiciū Dei they are the words of Caluin vpon the third vers which I purposely alledge Hardnesse of heart is mans sinne hardening of the heart is Gods iudgement You read in 1 Sam. 10. 9. 10. that God gaue to Saul an other heart 1 Sam. 15. 26. Samuel said to Saul Thou hast cast away the Lord the Lord hath cast away thee 1 Sam. 16. 14. The spirit of the Lord departed from Saul and an euill spirit from the Lord troubled him So you see that Saul first resisted Gods spirit before God sent vpon Saul an euill spirit In the very root of Reprobation Adam first sinned and then God punished It is the Conclusion of Augustine which shal conclude this point Ad bonum prior est voluntas Creatoris ad malum prior est voluntas Creaturae Gods will in goodnes is the first efficient Mans wil in wickednes is the first deficient Sinne goes before and Death of the soule followes in order as the wages of sinne Secondly Bodily-death when the soule is breathed out as it was breathed in when the body which was composed of dust is resolued into dust is the wages of sinne as an act of Iustice. It is the sentence of God Genes 3. Because thou hast harkned to the voyce of thy Wife and hast eaten of the forbidden tree thou shalt returne to dust from whence thou wert taken Because thou hast eaten thou shalt returne to dust Therfore if man had not eaten he should not haue returned to dust Gods power was as sufficient to haue trāslated Adam from Paradise without death as to take vp Elias to heauen in a Chariot of fire Let no Scotist nor Andradian nor Iesuit bewitch you with any Philosophicall speculation as that of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery thing that is composed must be resolued Nor with that of Damascen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euerything that is made is subiect to be mard Nor with that of Aristotle that euery body composed of contrary elements disposed into contrary humors must at length haue a naturall date of corruption For S. Paul tels you that death is not the dissoluing of what God created but the wages of sin which man committed VVill you know the reason You see by experience that the same Sun remains in the same substance and indiuiduall circle but all sublunary bodies do continue in succession If then Philosophers giue probable reason of this difference because they say Forma coeli tollit contradictionem materiae The forme of heauen taketh away all contrariety preserues them in an euiternity Shall wee thinke then that Afflatus oris diuini that the breath of Gods owne mouth as Tertullian calls the soule had not a celestiall power in the creation to haue eternally preserued a corruptible body from corruption Againe Diuinity hath made it plaine Genes 2. God created two sorts of trees in Paradise All the common trees in the garden for eating but one celestiall tree for preseruing Reliquae arbores erant alimento arbor vitae erat sacramento The other trees were for aliment the tree of life was for a Sacrament Examine then the cause of naturall death which is the decay of radicall humor If then the eating of the tree of life did not as ordinary meate onely refresh the body but as a Celestiall cordiall did repaire the naturall sappe of the body then no question but the Angells sword that kept our first Parents from the tree of life brought vpon them brought vpon vs Legem moriendi as the Fathers speake the Law of Death and destruction This is Gods iustice when man defaced Gods image in his soule to take away the power of the soule This is Gods iustice when man eates of the forbidden fruit to forbid him to eate of the fruit of Life In the third place the Death of Soule and Body is the Wages of sinne by way of proportion For if any man shall wonder at the seuere iudgement of God that extends his indignation to eternity when the act of euery sinne