Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	wound_a	wound_v	yield_v	16	3	6.6632	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09744	The vvhole sermons of that eloquent diuine, of famous memory; Thomas Playfere, Doctor in Diuinitie Gathered into one vollume, the titles thereof are named in the next page.; Sermons	Playfere, Thomas, 1561?-1609.; Playfere, Thomas, 1561?-1609. Path-way to perfection. aut; Playfere, Thomas, 1561?-1609. Heart's delight. aut; Playfere, Thomas, 1561?-1609. Power of praier. aut; Playfere, Thomas, 1561?-1609. Sick-man's couch. aut	1623 (1623)	STC 20003; ESTC S105046	300,452	702

Christiane Erasmus in praefation●●nte Hier. Ep. and haue not many imperfections of the world which we haue f Cellae Coeli habitatio cogna taesunt Ber. de vita solit●r Yet this is not the onely perfect estate which tendeth toward the marke But as diuers haue liued very badly in Monasteries so many haue liued very blessedly without them Yea there is no calling so meane but if a man follow Christ in it hee may well enough according to the measure of grace which it shall please God to giue him become a perfect man Let Ioseph be an example for seruants Iacob for shepheards Amos for cottagers Matthew for Farmers Peter for Fishers Paul for T●nt-makers and so forth of the rest (g) Vide Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. in fine Et Philo Iudeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 593. For if a man haue the right Marke alwayes before his eyes he may liue as well in a Citie as in a sanctuary Morae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. ad pop Antioch 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vbi supra hom 12. as well in a shop as in a cell i So that no one calling simply of it selfe doth make a man perfect but the answere of a good conscience to God (k) 1 Pet 3.21 that is it which maketh a man perfect Briefly the point is this What lawfull calling state or condition soeuer thou art in if ouer and besides the plying of thy worldly busines thou haue a conscionable care euery day to encrease spiritually also in such a faith as worketh by charity (l) Galath 5.6 I warrant thee feare nothing thou art right enough and dost goe straight toward the Marke The superstitious Pagans thought that an Idoll which they termed Vibilia kept them from erring out of their way m Ab erronibus viarum dea Vibilia liberat Arnob. aduers. gent. l 4. initio But faith is our Vibilia which will not suffer vs to wander out of the way so long as we do all things according to that patterne which was shewed vs in the mount (n) Exo. 25.10 For Christ with his crosse in mount Caluarie hath gone before vs and broken the ice already for vs and left vs an example that by faith wee might follow his steppes (o) 1 Pet. 2.21 euery one of vs saying vnto him with holy Iob My foote hath followed thy steppes thy way haue I kept and haue not declined (p) Iob 23.11 This we shall doe if we walke in the Kings hie-way of charity (q) Num. 21.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzen p. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas. pag. 129. and keepe the royall way of loue r ●am 2.8 For we that are Christians goe toward the marke not by liuing but by louing not with our feete but with our affections Neither is there any thing which maketh a good or bad life but a good or a bad loue s Imus enim non ambulando non pedibus sed moribus Nec faciunt bon●s vel malos mores nisi boni vel mali amores Aug. Epist. 52. Therefore he that would bee perfect must be rich in good workes and according to the rule of Euangelicall perfection he must loue not only his friends in God but also his foes for God t Amico in deo inimicos propter deum Prosper in l. sententiar●m Because as that is the hottest fire which warmeth them that are furthest off so that is the most feruent and perfect loue which forsaketh none though they be neuer so farre off neither friend nor foe that may be loued but embraceth all in him who neuer doth forsake vnlesse he be forsaken Now this charity of ou●s ought to bee scarlet twice dyed (v) Coccus bis tinctus Exod. 28.6 I meane extended not onely towards men but also towards God Which loue of God must make vs contemne the world and loath our owne selues (x) Duo amores duas constituunt ciuitates amor Dei crescens vsque ad contemptum sui ciuitate Dei Amor sui vsque ad contemptum Dei ciuitatem diaboli Aug. and mortifie all our inordinate desires keepe no proprietie in any thing wee haue but renounce and resigne our whole will and our whole soule to the good will and pleasure of God For indeed so many times we step out of the way as wee desire any thing which is not finally referred to the loue of the Lord (y) Tot gressus extra viam ponimus quot peruersis desiderijs à coelestis vitae meditatione separamur Greg. Mag. And therfore as a cunning archer will hit not onely the white but euen that very blacke in the middest of the marke which is commonly made in the forme of a heart * Cambyses c●● sily Prexaspis cor ipsum sua sagitta traiecisset Dicito mihi inquit Prexaspes quemnam noris mortali●●n ita ad destinatum emittere sagittas Herodotus lib. 3. initio semblably a sincere louer of God must neuer leaue darting and shooting vp to God his most passionate and piercing desires z Iaculatoria desideria Aug. till hee hath hit the marke a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Igna. Epist. 13. and with his wounded heart also wounded Gods heart that the Lord may mercifully and louingly confesse vnto him and say Thou hast wounded my heart my sister my spouse (b) Cant. 4.9 But now as in our charitie to men we must loue not onely our friends but also our foes so in our charity to God wee must loue the Lord not onely when hee sheweth sensible signes of familiarity and fauour toward vs but also when hee seemeth to frowne as it were and to bee offended with vs. Dauid saith in one Psalme c Psal. 119.143 trouble and heauinesse hath found mee but in another Psalme d Psal. 116.3 I haue found trouble and heauinesse Betweene these two speeches there is a great difference For trouble and heauinesse may finde him which runneth into a corner and hideth himselfe and would not be found by affliction But hee findes trouble and heauinesse who when it is in his owne free choyce whether hee will be afflicted or no willingly with Moses chuseth to suffer affliction (e) Heb. 11.25 and loueth the Lord most of all when he laieth some fatherly chastisement and correction vpon him knowing that as Christ was consecrated and perfected by afflictions f Heb. 2.10 cap. 5.9 so nothing doth more perfect a Christian and make him fine gold indeed as S. Paul also in the very next verse almost before my text declareth then the fellowship of his afflictions and to bee made conformable vnto his death g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the sweete Lambe of God was in such an extreame agony and anguish and distresse and desolation of spirit that his blessed body was bathed all ouer in a sweate of bloud To teach vs that though we

such things So that the birth of Christ did cosen the diuell but the death of Christ did conquer the Diuell And that much more gloriously when the temple of his body was vpon the pinacle of the crosse then vvhen the body of his crosse vvas vpon the pinacle of the Temple For when he was vpon the temple his breath spake better things then Sathan but when he was vpon the crosse his bloud spake better things then Abel and there his breath came from his lungs out of his mouth but here his bloud came from his heart out of his side and there hee fought standing stoutly to it and withstanding Sathan hee would not in any wise throw downe himselfe but here hee skirmished yeelding and humbling himselfe to the death of the Crosse and there the Diuell ascended vp to him vnto the toppe of an high mountain and so as I may say bad him base at his own goale but here he himselfe descended down to the diuell into the neathermost hell and so spoyled principalities and powers and slew the great Leuiathan in the very bottome of his owne bottomles pit For the Diuell like a greedy rauenous fish snatching at the bait of Christs body as Damascene speaketh was peirced through and twitcht vp with the hooke of his Deitie u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore both before Christs passion Peter tooke money out of a fishes mouth to pay his tribute and also after Christs passion the Disciples broiled a fish for him to feede vpon Whereby we see that Christ who made a fish pay tribute to Caesar for him made the Diuell also pay tribute to Death for him and on the other side that the Diuel while hee went about to catch this good fish which is Iesus Christ Gods sonne the Sauiour as Methodius and Sibylla proue the letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seuerally signifie was himselfe caught yea also killed by Christ. So that all the while Christ was buried in the graue the diuell was broyled in hell Wherefore a● it was bootlesse for Goliah to brandish his speare against Dauid so it little auailed the Diuell to shake his speare likewise in the hand of the souldier against the heart of Christ. For as Dauid hauing heard Goliah prate and talke his pleasure when they came to the point at the first stroke ouerthrew him so Christ with that very selfe-same speare which gaue him a little venny in comparison or if it be lawfull for me so to speake but a phillip on the side which was soone after recured gaue the diuel a deadly wound in the forehead which with all his pawes hee shall neuer be able to claw off And againe as Dauid onely with his sling wrought this feate so Christ onely by his death and by the power of his crosse which is the sling of Dauid y Sene crux ipsa funda est qua Dauid Goliath borrenoum armis formidabile visu prostrauit humi Cyr. Ioh. l. 8.17 did conquer and subdue the diuel And so the death of Christ by reason of his righteousnes is the death of the Diuel It is on the other side the life of himselfe That which was prophesied in the Psalm is here fulfilled in Christ. z Psa. 92.12 The iust shal flourish as the Palm-tree In the Hebrew it is Tamar which signifies onely a palm-tree But in the Greeke it is Phoinix which signifies not only a palme-tree but also a Phoenix Which translation proueth two things First that Iesus the iust one did most flourish when he was most afflicted For the iust shall flourish as the palm-tree a Chattamar Now the palm-tree though it haue many weights at the top and many snakes at the roote yet still it sayes I am neither oppressed with the weights nor distressed with the snakes b Nec premor nec perimor And so Christ the true palm-tree though all the iudgements of God and all the sinnes of the world like vnsupportable weights were laid vpon him yea though the cursed Iewes stood beneath like venemous snakes hissing and biting at him yet hee was neither so oppressed with them nor so distressed with these but that euen vpon his crosse he did most flourish when he was most afflicted As peny-royal being hung vp in the larder-house yet buds his yellow flower and Noahs oliue tree being drowned vnder the water yet keepes his greene branch and Aarons rod being clung and dry yet brings forth ripe almonds and Moses bramble-bush being set on fire yet shines and is not consumed Secondly that Iesus the iust one did most liue when he seemed most to be dead For the iust shall flourish as the Phoenix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the Phoenix though sitting in his nest among the hot spices of Arabia he be burnt to ashes yet still he sayes I die not but old age dieth in mee c Moritur me non moriente sen●ctus And so Christ the true Phoenix though lying in his graue among the hot spices wherewith Nichodemus emblame him hee was neuer like to rise from death to life againe yet he died not but mortality died in him and immortalitie so liued in him that euen in his sepulcher hee did most liue when hee seemed most to be dead As the Laurell is greenest in the foulest Winter and the lime is hottest in the coldest water and the glow-worme shineth brightest when the night is darkest and the swan singeth sweetest when his death is neerest d Cantator cygnus funeris ipse sui Martialis lib. 13. Epigr. Epaminondas being sore wounded in fight demanded of his souldiers standing by whether his enemies were ouerthrowne or no They answered yea Then whether his bucklet were whole or no They answrered also I. Nay then sayes hee all is well This is not the end of my life but the beginning of my glory For now your deare Epaminondas dying thus gloriously shall rather bee borne againe then buried e Nunc enim vester Epaminondas nascitur quia sic moritur Christ likewise was sore wounded but his enemies Death and the Diuell were ouerthrowne and spoyled His buckler which was his God-head was whole and vntouched therefore there was no harm done His death was no death but an exaltation vnto greater glory f Ego si exaltatus fuero Iohn 12.32 That noble Eunuch riding in his coach read in Esay that Christ was silent before his death as a lambe before his shearer He saith not before the Butcher but before the shearer Insinuating that death did not kill Christ but onely sheare him a little Neither yet had death Christs fleece when he was shorne For Christ taking to himselfe aspunge full of vineger g Ioh. 19.29 that is full of our sharpe and sowre sinnes did giue vs for it purple wooll full of bloud h Heb. 9.19 that is ful of his pure and perfect iustice And indeed the onely liuery which Christ

Lord. Delight thy selfe in the Lord. O remember for the loue of God remember this worthy sentence of an auncient father f Omnis creatura vil●scat vt creator in corde dulcescat Let all creatures seeme vile vnto thee saies hee that onely thy creatour may seeme sweete vnto thee Armenia a noble lady beeing bidden to king Cyrus wedding went thither with her husband At night when they were returned home her husband asked her how she liked the Bridegroome whether shee thought him to be a fayre and beautifull prince or no Truth sayes shee I know not For all the while I was forth I cast mine eyes vpon none other but vpon thy selfe So basely did this noble lady esteem of king Cyrus beauty who was the Monarch of the world in respect of that entire good will affection she bare to her husband which was so great that her eies could neuer be from him And so must we set God alwayes before our eyes and n●● once looke aside or bee enamoured with any gaud of worldly glory but despise euery blaze of beauty whatsoeuer th●t may draw vs from beholding our heauenly husband and delighting only in him which is fayrer then the children of men Saint Paul being rapt vp to the third heauen knows not whether it were with the bodie or without the body And because we should marke it well once he 〈◊〉 it downe twice That he was rapt vp to the third Heauen he is sure that hee ●eard words which no man can vtter he 〈◊〉 sure that hee was exceeding delighted in the Lord he is sore But whither his body were with him or no he knows not So much did he forget and neglect euen his owne body which is so neere and so deare a thing in comparison of that incomparable delight which then he tooke in the Lord. S. Peter seeing but a glimpse of Christs glory vpon Mount Tabor stood so astonished and amazed with it that hee was in a sort besides himselfe whan he was at that time beside Christ. Master sayes he i 〈…〉 ood for vs to be here As if he should 〈…〉 e sayd Now farewell Galilie and all my goods farewell fellow Disciples and all my friends farewell wife and al the world so I may inioy this heauenly sight and bee continually thus delighted in the Lord. Holy Ignati●● going to his Martyrdom was so strangely rauished with this delight that he burst out into these words Nay come fires come beasts come breaking of all my bones come racking of my whole body come all the torments of the Diuel together vpon mee come what can come in the whole earth or in hell either so that I may enioy Iesus Christ may be continually delighted in the Lord. And so must thou deare brother insult ouer all creatures and exsult only in thy 〈◊〉 Thou must contemne all beautie as Armenta did yea thine owne bodie as Paul did yea all the world as Peter did yea thy very life as Ignatius did and bee content to doe any thing though it were to bee torne and pulled in a thousand peeces or for a time if it were possible to suffer all the paines which the fiends and furies of hel can inflict vpon thee so as in the end thou maiest delight ●●ther the Lord in thy selfe or thy self 〈…〉 Lord. Then then He shall giue thee and not He shall giue thee onely but The desires also and not The desires onely but Of thy heart also Then he shall giue thee the desires of thy heart And againe I say He shall giue thee and againe I say The desires and againe I say Of thy heart Then he shall giue thee the desires of thy heart Then though thou hast a long time plaied the vnthrift and wasted all the goods in the world yet if with the lost childe thou returne home againe to thy fathers house he shall grant the● thy hearts desire and receiue thee with minstrelsie dauncing and all manner of festiuall ioy that plenty of bread which nourisheth euery hired seruant in his house shall much more feede thee which art his louing childe vnto euerlasting life Then though all the leekes and onyons of Egypt which is the world haue failed thee yet if with Israel thou depend onely vpon God he shall distill the dewe of his grace into thy heart and lay aside a chosen raine for thee and cause thee to drinke of the sweete christal streames of his pleasure and giue thee to eate of that hidden heauenly Manna which no man knoweth but he that receiueth it Then though all the clothes and couerings in the world cannot keep thee warme yet if with Dauid thou be a man according to Gods owne heart he shall send thee that misticall Abishag which shall comfort thy heart and make thee hot and feruent in spirit which shall renue thy strength and make thee young againe and lus●y as an Eagle Then though thou haue a long time lost thy labour in seruing Laban which is the world yet if with Iacob thou returne home againe to thy fathers house God shall meete the by the way and as the Prophet Osey speaketh he shall allure thee as thy paramour and leade thee into the wildernes and there speak according to thine owne heart friendly louingly vnto thee And euen as louers are oftentimes disposed for the nonce to take a fall one of another the stronger of the weaker so God shall wrestle a fall with thee as he did with Iacob and yeelde so much in loue to thee as that he shal suffer thee to giue him the fall and to preuaile against him Iesus what exceeding loue is this why we are not euen nowe in the name of God inflamed with the loue of God and wholly rauished with delight in the Lord At least wise I maruell what a mischiefe many base minded worldlings meane that they had rather feed vpō the huskes of hogges then the bread of man that they had rather eate the onyons of Egipt then the Manna of heauen that they had rather lie a cold frozzen shiuring in sin then be reuiued and cherished by Abishag that they had rather take vnsupportable paine to serue Laban then take vnspeakeable pleasure to serue God By vpō it what a vile folly is this what a starke madnes is this what is this els but to be euen bodily tormēted wheras they might be most spiritually delighted what is this els both to goe out of one hel into another hell wheras they might goe out of one heauen into another heauen For why do you beloued why doe you tell me so much of I know not what of a worme that neuer dieth of a fire that neuer is quenched of a lake that burneth with Brimstone of weeping gnashing of teeth Thus I tel you good christians and I tell you truely and God in heauen heares what I say though you heare me not I tell you as loud as euer I can that to serue sinne so