Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	proper_a	sense_n	signification_n	2,806	5	9.7840	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08242	Certaine sermons vpon diuers texts of Scripture. Preached by Gervase Nid Doctor of Diuinitie	Nid, Gervase, d. 1629.	1616 (1616)	STC 18579; ESTC S113333	39,489	118

selfe-loue or indolence hasting to heale their hearts before they are wounded and to comfort their consciences before they be afflicted Heerevpon they condemne all deep sorrow and lamentation as soft and effeminate or want of faith and patience all funerall rites and ceremonies as Heathenish and Vnchristian all solemne afflicting of the soule himnes supplications fasting and almes deeds which notwithstanding hath beene practised of holiest men and women in all ages In the eighth of the Actes the second verse deuote men beare out the body of the blessed Martyr Saint Stephen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and made great lamentation The word signifies extremity of griefe with beating and knocking of the breast With what extraordinary sorrow did Saint Austine mourne for the death of his mother Et libuit flere in conspectu tuo de Illa pro illa de me pro me dimisi lachrimas vt effluerint quantum vellent Lastly which is the greatest commendations of this goodnesse and softnesse of nature wee reade that our Sauiour Christ was deeply moued and did weep at the departure of his friend wherevpon the Iewes obserued how greatly hee loued him God hath created in our hearts Dulce nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sweete name of naturall affection Which is as a sparke of that eternall loue wherewith the indiuided Trinity is enslamed Which is so spirituall and actiue that being moued it doth presently heat and dissolue the heart into passion The second extreme to be auoided is immoderation of griefe which proceeds from impatience and vnbeleefe For when men beleeue not that God is the God of the dead as well as of the liuing and of the sicke as of the whole that all things worke vnto the good of the godly then loue sayling them and their hope they sorrow like them which haue no hope And how can they haue any hope when they want the Comforter who is so called saith Saint Austiue that they which suffer losse of things temporall might bee comforted with hope of things eternall Therefore when any crosse befals them through immoderate loue of these transitory things they are infinitely deiected full of bitter thoughts of cursing and howling Desperate mourners not capable of consolation accusers of God reuolters from Religion One example for all take the King of Israell in that miserable siege and famine of Samaria how he railes first against the Prophet of God secondly against God himselfe for that is the methode and these are his blasphemous words Behold what euill commeth from the Lord why should I wait longer vpon the Lord Ecce tantum malia Domino quid amplius expectabo à Domino A true example of impatience and insidelity Likewise the Gentiles when the hand of God was vpon them they vsed to breake out into exclamations and accusations against God as in that Atque Deos atque astra vocat crudelia mater As Quiutilian quis mihi alius vsus vocis quā vt incusem Deos And Iure per mala mea per infelicem conscientiam Hence rise their funerall pompes and superstitious exequies for the dead Sacrificing of men and women in honour of the defunct ertificiall howling and cutting of their flesh ambitious Sepulchers and excessiue feasts of many daies continuance In which kind euery Nation had some peculiar vanity and superstition aboue the rest Lastly in all their troubles and calamities they captiuate their vnderstandings to their affections wayling without restraint raging against God and his creatures But Iobs lamenting was not of this kinde neither are his words otherwaies to bee interpreted then as signes of extraordinary griefe easing his oppressed heart although not without some perturbation Hitherto of the griefe and passion of Iobs minde expressed by this interrogation Quare wherefore Which is a word of sorrow not of indignation Now to the matter and cause of his griefe namely that such benefites of God as light and life should bee so blotted with miseries and vexation of spirit Although according to the vsuall interpretation these words haue one and the same sence light and life and labour and bitternesse of soule yet their proper acception and signification will affoord vs this difference of discourse All the misery of man is either labour or bitternesse of soule By labour vnderstand all that wee do with difficulty and impediment whether they be actions and operations of the mind or body By bitternesse of soule is ment all that wee suffer in our soules either immediately or from the body or any outward affliction These two diuers kinds of misery do planely and distinctly appeare in that sentence of woe which God pronounceth against Adam In dolore comedes heere is the misery of suffering In sudore comedes there is the misery of working In like manner the good things which we enioy they bee either such as guide and ease our actions which Iob comprehends vnder the name of light or those which sustaine and benefite our passions which are contained in the word Life For the first Light is of three sorts sensible intellectuall and spirituall Sensible light is either artificiall or naturall Concerning naturall light as of it selfe nothing is more sweet and cheerefull so to the spirit which is in wearinesse and toyle nothing is more tedious In the 10 of Eccle. the 7 verse Lighe is sweete And in the Creation light is the first creature that is made and first hallowed Hence is it adorned with so many Epithits in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore as poore labourers by singing do sweeten their paines for which cause S. Basil cals their singing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sauce of their toyle So the light of the Sunne doth lighten their labour and makes them more cheerefull in their worke Yet how much pleasanter is light to them that are at liberty and rest which haue leasure to contemplate the beauty of the heauens or to discourse of the benefites of light But if they bee bound to some grieuous taxe and incessant labour as the Israelites then light is but an eye-sore Whilst they see their owne vexation and how much worke they haue to doe whilst they see others sporting and themselues toyling Lastly whilst they see their misery to bee exposed to the sight of all They see youth dancing and age wooing women walking to theaters to see and to be seene Lastly they see the day distribrute beauty and cheerofulnesse to all creatures but vnto themselues vnto birdes vnto buildings to the clouds to the aire to the earth to the waters And therefore vnto them which in time of old tyranny were condemned ad lapicidiuas yet this was some comfort that they neither so much saw their own miserie nor the happinesse of others The Sunne in the creation was ordained for signes and seasons to rule the day and to shine vpon the earth but after sinne had brought in labour the sun became a taske-maister to call men forth vnto their worke as it is in