Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	love_n	love_v	shed_v	3,733	5	10.1521	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68868	A treatise of the foure degenerate sonnes viz. the atheist the magician the idolater· and the Iew. VVherein are handled many profitable questions concerning atheisme, witchcraft, idolatry, and Iudaisme: and sundry places of Scripture, cleared out of the originall tongues. Being the fourth volume, of the Workes of Mr. Ioh. Weemse of Lathocker in Scotland, and Prebend of Dunelm.; Works. Vol. 4	Weemes, John, 1579?-1636.	1636 (1636)	STC 25218; ESTC S119529	289,084	416

saith the Lord they shall say no more the arke of the covenant of the Lord neither shall it come to minde neither shall they remember it neither shall they visite it for that shall be no more done The arke must be removed the propitiatotie it selfe and the place where the Lord rested his strength and glory that which the Angels delighted with stretched out neckes to looke into 1 Pet. 1.12 what should become then of the rest of the beggerlie elements all were to be cast out Secondly hee removes those ceremonies which were the signe of the Iewes subjection to the law He will take away the ceremonies which was a seale of their subjection to the law Num. 5.18 for as a woman when she was married to her husband put a vaile upon her head in token of subjection to her husband hence it was that the woman suspected of adultery stood bareheaded before the priest and untill the time that shee was cleared of that suspicion shee was not under her husbands subjection even so the Iewes so long as they were married to the law they were covered with this vaile but being dead to the law they were freed from this husband and the Lord tooke this vaile of their hearts He will take a stonie heart from them and giue them a heart of flesh Thirdly because these two vailes had lyen so long upon their hearts they brought on this great hardnesse upon them that their hearts became like an Adamant Zach. 7.12 The Adamant is so hard a stone that ye can ingrave no letters upon it untill it bee steeped in goates blood as Plinie testifies so their hearts were so hard that the law of the Lord could not be written on them untill they were steeped in the blood of Christ then he writes his law on them Ier. 31. This is the first part of the great Physitians cure then hee will pricke and wound their hearts He will pricke and wound their hearts he will keepe the same order in curing of them which he did at the conversion of the three thousand who were converted at Peters sermon Their hearts were pricked Act. 2.37 So shall the hearts of the Iewes be pricked and wounded in their conversion it will not be a little gash or wound that will open that impostume but a great and a deepe lancing then will follow exceeding great sorrow and they shall looke upon him whom they have crucified it will not be the sorrow of the publicane that will doe the turne to knocke upon their brests or to cast downe their eyes or to wash their bed with teares as David did There mourning will be an exceeding great mourning when they repent Psalme 6.6 or to chatter as a swallow or a crane or mourne as a dove as Ezekias did Isa 38.14 But this must bee a great and exceeding great lamentation as that which the Iewes took up at Hadadrimmon for the death of Iosias Zach. 12.11 Their eyes did faile with teares their bowels were troubled and their livers were poured out upon the earth when the breath of their nostrills the annoynted of the Lord was taken Lamen 4.20 When Iosias was killed their common wealth decayed and their Church got a sore blow Ier. 22.18 They lamented for him as one laments for their brother or sister Ah my brother ah my sister ah our Lord ah our glorie They lamented for him as one mourned for the death of his first begotten sonne or his onely sonne Zach. 12.10 When Iosias was killed there was but a man killed but when they killed our Lord they killed the Lord of glory when Iosias was killed his death was honorable to him he died in the warre 2 Chron. 35.24 But when the Iewes killed our Iosias he died an ignominious and shamefull death When Iosias was killed it was the enemie that killed him and not they But the Iewes themselves killed the Lord of glory when Iosias the breath of their nostrils was killed be could not breathe life into them againe but our Iosias can breath spiritus vitarum into them Gen. 2. Therefore here is a greater then Iosias and his death deserves a greater lamentation When they shall behold him sundry look upon mens miseries diversly When they shal behold Christ whom they crucified then they shall lament bitterly some go by with a negligent eye as those who passed by the man that lay wounded in the high way Luke 7.11 they scarce tooke notice of him neither were they touched with any compassion Secondly others behold mens miserie with a gazing eye onely as Iobs friends sate gazing upon him seven dayes but with no compassion thirdly some behold their miserie and are touched with some compassion as when Ioab had killed Amasa and lay wallowing in his blood in the high way 2 Sam. 22.12 no doubt those who did see him were moved at the spectacle fourthly some behold with delight Ra cum beth signifieth to behold with Delight Micha 4.11 let our eye look upon Sion that is with delight to behold that which wee would have seene Psal 22.17 they looke upon mee see Psal 54.9 But the Iewes heere they shall behold the Lord with a pitifull eye as the other was a mercilesse eye Christus patitur jam Iudaeus compatitur They shall behold him whom they have crucified Momus complained of nature that shee made not man with a window in his brest that man might prie into his heart and see what was within the heart but here the Iewes might see when they pierced the Lords side what love was in his heart towards them when hee shed his heart blood for them when they saw Christ weeping for Lazarus Ioh. 11. they said O how he loves him but they had greater reason to say O how hee love vs when they saw him shedding his blood for them They shall behold him whom they have crucified When they consider that it was their sins which crucified him and that they were the proper cause of his death they were not the occasion of his death The sinnes were the proper cause of his death as David was of the death of the priests when they gave him the shew bread to eate although he takes it upon him and sayes that he was the cause of their death so they were not causa per accidens of his death as when Simon of Syrene carried Christs crosse he was but accidentally a cause here they were not causae adiuvantes helping causes neither were they concausae as Pilat was in the death of Christ but the proper cause were their great sinnes when a malefactor is executed wee blame not the executioner wee blame not the Iudge by whose sentence he is executed nor the law nor the Iury but only the miserable malefactor himselfe his destruction is of himselfe Solum pecatum homicida est They will not deny their sinne now as the whore did who wipd her mouth and said she did it not Prov. 30.20

fall on them nor their posteritie nor upon their very houses and therefore they built battlements about their houses that they might not bring bloud upon them Deut. 22.8 David prayed Psalm 51. To free him from blouds The guilt of bloud is not easily washed out The guilt of bloud is not easily washed out when David shed Vriah his innocent bloud the Lord said that the sword should never depart from his house that bloud continued still to the ending of the Kings of Iudah If the guilt of Vriah his bloud did cleave to so many what marvell then that the guilt of our Lords bloud lie so long upon these wretches And if all the bloud that was shed from Abel to Zacharie seized upon them who killed Zacharie much more may the guilt of Christs bloud seize upon their sinfull posteritie It was a miserable leagacy which David pronounced that Ioab should leave to his posteritie 2 Sam. 3.28 that some of them should have an issue and that some of them should be a leper that some of them should leane on a staffe and some of them should die by the sword and some should begge their bread but this was a more fearefull legacie which the Iewes left to their posteritie when they left the guilt of Christs bloud upon them First this curse was upon their soules secondly The killing of Christ left a curse upon their soules bodies person● goods and lands upon their bodies thirdly upon their persons and fourthly upon their land First upon their soules The curse entered into shew bowels like water and like oyle into their bones The curse upon their soules Psal 109.18 And as the bitter water made the guiltie womans bellie to rotte and confume so doth this curse of God seize upon them so that their hearts are fat and grosse and past feeling There is no judgement greater than this to have a fat heart and not sensible Esay pronounced this judgement upon them when their hearts beganne to grow fat Esa 6.10 and Christ applies this prophecie of Esay to them when their hearts were growne fatter Matth. 13.15 and last it was fulfilled in S. Pauls time altogether upon them Act. 28.17 Now since they killed the Lord of glorie and shed his innocent bloud Since they killed Christ they are given up to a reprobate sense and become savage Wolves Calius Redoginus pag. 173. ex Dione they are given up unto a reprobate sense and now they are become of all men most savage and cruell I will set downe but one example of their savagenesse and crueltie Dion writes that in the last dayes of Traian the Emperour the Iewes who dwelt in Cyrene Andreas being their Captaine did indifferently so barbarously kill both the Romanes and the Greekes and would set downe their flesh prepared on the tables to be eaten neither would this content them but they pulled out their bloudy intralles and girded themselves about with them as though they had beene girdles and they used their skinnes for cloathes and manie of them they cut in peeces and some of them they threw to the beasts and others they compelled to fight and kill one another and this way they killed moe than 200000. This their barbaritie they exercised also in Egypt and Cyprus Arteinon being their Captaine and they killed above 400000. and therefore afterward it was established by a law that if a Iew upon any occasion came into the I le of Cyprus that he should be presently executed The Lord gave them over to this reprobate sense that they became like Wolves and not men because they shed the bloud of our Lord and for this cruell murther of Christ see how the Lord payes them home againe in the destruction of Ierusalem by Titus and Vaspasian the sword the famine and the pestilence These three great souldiers of the Lord entred into Ierusalem and they strove which of them three should most severely revenge their cruelty Reade but the history of Iosephus of the destruction of Ierusalem and thine eyes wil faile with teares and thy bowels will be troubled within thee for the destruction of poore Ierusalem The judgement upon their bodies The second judgement was the judgement upon their bodies as the Lord set a marke upon Cain Gen. 4.15 and smote his enemies the Philistines in the hinder part Psal 78.56 and the posteritie of Gehezi with a leprosie So it is holden by many that the Iewes have a loathsome and stinking smell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stinking breath When Marcus the Prince was going to Egypt as he past through Canaan he was much troubled with a loathsome smell and stinke of the Iewes as Marcellinus calls it and being much wearied amongst them Caelius lib. 5. cap 9. he cried out O Marcomannt O guad O Sarmati tandem alios vobis inertiores comperi O yee Marcomanni O yee Guadi O ye Sarmatians at last I have found out a more loathsome people than any of you The judgement upon their persons The third judgement is the judgement upon their persons that they are miserable cati●es and slaves now through the world compare but this captivitie now and their former captivities and this shall be evident First A difference betwixt this captivitie and their former captivitives in all their other captivities the Lord hath set downe a time for their deliverance That in Egypt they should be 400. yeares in Babylon 70. yeares under Antiochus three yeares and ten dayes Dan. 7.25 but the Lord hath set downe no time now when this their captivitie shall end Secondly in their other captivities there were alwayes some Iewes in favour with the heathen Princes as Ioseph with Pharaob in Egypt Daniel in Babylon and Mordecai in Susan but now they have none to speake favourably for them at the hands of Princes Thirdly in their other captivities there were Prophets sent from the Lord to comfort them as Moses and Aaron were sent to Egypt Ezekiel and Daniel were sent to Babylon And Saint Peter writes to the dispersed Iewes in Pontus and Bithynia but now the Sunne is gone downe over their prophets and the day is darke over them Mica 3.6 Fourthly in their other captivities they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rosh hagalloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince of the captivitie who ruled and guided them and they had one of them in Babylon which was the chiefe citie of the East 1 Pet. 5.15 And another who dwelt at Alexandria in Egypt but now they have none to rule them Fiftly although they were under the dominion of the Romanes yet they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had power to judge in matters of their owne religion as we see in the Iewes of Damascus and others else where Act. 18.15 in matters of religion they were subject to the high-priest and they had power to apprehend and to whip Act. 5 4. Hence is that saying of Pilat Goe yee and judge according to your Law but