Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	arm_n	foot_n	neck_n	4,690	5	11.2560	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15824	A modell of divinitie, catechistically composed Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.	Yates, John, d. ca. 1660.; Yates, John, d. ca. 1660. Short and briefe summe of saving knowledge. aut; Richardson, Alexander, of Queen's College, Cambridge.	1622 (1622)	STC 26085; ESTC S103644	253,897	373

it will be farre more easie to fill the belly of faith then the eye of reason That faith may therefore be as the elbow for a heauy Soule to leane on wee will vnder prop it with both these pillars I know that as the Sea receiueth all streames and yet hath proper water in farre greater abundance so in God there is a confluence of the perfections of all creatures and yet his owne perfection doth infinitely exceed them Wee are to meddle with the first with the presence whereof all the powers of the minde shall be filled all the senses of the body shall be satiated in so much as they shall neither in desire seeke nor in hope aspire nor in imagination faine any greater pleasure Q. What is God A. God is a spirit hauing life in himselfe or of himselfe He is as wee haue heard both being and Act Ioh. 4.24 With 5.26 2. Cor. 3.17 now wee see both in our definition not that hee is compounded of them but expressed by them In euery creature there is a composition of matter and forme out of which it hath his essence and action so in God spirit is as the matter life as the forme I say expressing not compounding his nature And the reason is liuely for God must be the most excellent nature and the most eminent act Spirit is the purest nature and life the quickest act Obserue but in nature and you shall find that much matter and little forme make things grosse and corporall much forme and little matter fine and spirituall Earth is more grosse then water water then ayre ayre then fire bodies then soules men then Angels Angels then God There is no creature free from matter for then should it be as spirituall as God He onely is without matter and therefore most spirituall and consequently most actiue as if he were all forme Hence he is stiled the liuing God Ier. 10.10 1. Tim. 4.10 Deut. 32.40 Iudg. 8.19 Ruth 3.13 Ezek. 33.11 Dan. 4.37 by whose life wee are to sweare as hauing most intelligence of the truth and greatest power to punish the liar Being a spirit hee must needs be strong and subtile to enter where he will being life it selfe he must needs quicken and quiet all desires and appetites Act. 17.28 Ioh. 1.4 And 5.21.26 Alas then how miserable are all those that want this God or haue prouoked him by their sinnes As one that floateth halfe choaked and wearied in the middest of the Sea ceaseth not to wrestle with the waues to cast forth his hands euery way although he graspeth nothing but thinne and weake water which continually deceiueth his paines so they that both swim and sinke in this depth of death shall alwayes striue and struggle therewith although they neither finde nor hope for any helpe O deadly life O immortall death if the paine were no greater then the stinging of Ants or of Fleas eternitie were enough to make it intolerable Ioh. 5.21.24 2 Cor. 4.11 Gal. 2.19.20 Lord quicken me from this death and make me by faith to passe from it vnto life purposed and promised in thine owne beloued Happie are all they that beleeue and in beleeuing serue this spirit of life in spirit and truth Ioh. 4.24 Luk. 1.75 all the dayes of their life Q. What are the attributes that shew vs who he is A. His essentiall properties And here the field is large for the describing of God Simonides being asked of Hiero the King what God was demanded a dayes respite then two dayes afterwards three and being asked the reason answered that the longer he thought what God should bee the lesse he vnderstood of him And another heathen said It is hard to find a God Plato but to vnderstand him impossible No wonder these men had but the light of Nature yet thus farre they aymed right Quò enim prius eo notius naturâ and shot neere that God the most intelligible was least vnderstood of vs and that the infinite vnderstanding was not within the compasse and fadome of the finite but in helping that default by their owne imaginations went themselues exceeding wide and came not neere the marke which I ascribe not to any defect of eye sight in those sharpe sighted Eagles of Nature but onely to the want of fixed contemplations in the book of the world and more especially their vtter ignorance of the word of God Wee therefore that enioy the sacred Scriptures may see farre further into this mystery Remembring alwayes that Divinitie as the Mistresse taketh vpon her to direct her hand-mayd and that the Bible is the best man of counsell for the greatest Clarke in the world containing more then all the Divines of the Heathen ever saw the shadow of All which will best appeare by the opening of this rich Cabinet of Gods Attributes and viewing the severall Iewels in it by this torch-light or rather Sunne of the little world And it should be a shame for Christians if it were not better knowne of them then Lipsius his Bee-hiue or Machiavels Spider-web about which many wits like a Dor end their flights in a Dung-hill Rom. 3.4 Exod. 23.19 Psal 46.1 With 70.5 Exod. 34.6 And here I might enter an ample harvest of properties affirmatiue negatiue proper and figuratiue absolute and Relatiue But here such properties are to be handled as appeare by themselues as no wayes flowing from the essence of the creatures as all negatiue figuratiue and relatiue properties doe Onely one thing I cannot but mention in admiration of Gods goodnesse vnto vs which is that God is content to take properties most improper as a body in respect of all the members of it head face eyes eye-lids apple of the eye mouth eares necke hand arme right hand fingers feete heart bowels c. Dan. 7.9 Exod. 33.20.23 2. Chron. 16.9 Psal 11.4 Deut. 32.10 Iosh 9.14 Psal 31.2 2. Sam. 22.9 Ier. 18.17 Act. 4.28 Exod. 6.6 and 15.6 and 31.18 Psal 110.1 1. Sam. 2.35 Ier. 31.20 So likewise a soule coupled with the body and members Isa 1.14 so the senses that rise from the vnion both inward and outward as memory forgetfulnesse hearing seeing smelling c. Psal 136.23 Isa 49.14 Psal 14.2 and 5.1.2 Gen. 8.21 In briefe he assumeth the very affections and passions of the soule as ioy sorrow anger zeale Ielousie c. Iudg. 9.13 Gen. 6.6 Rom. 1.18 Nay yet hee goes lower and by the wings of birds hornes of beasts the Sunne the light their very shadow the fire rockes and stones he speakes vnto vs. Psal 91.4.2 Sam. 22.3 Psal 84.11.1 Ioh. 1.5 Psal 91.1 Deut. 4.24 Psal 71.3 yea and to goe to the lowest by the works of mans hands as shields and bucklers c. Psal 2.3 and 144.2 yet we are to vnderstand that all these are attributed vnto God improperly and by way of his gracious condiscending vnto and sympathizing with mans nature because being literally taken they are derogatory vnto his

their instruments There are the liuing glasses placed in the midst of his visage which bring obiects a farre off to the minde and because they are too tender opticke peeces slie of the most soft and lawny touches they are mightily defended and fenced with hollow bones and with prominent browes and lips And least they should be too much bent on what they ought not they haue peculiar nerues to pull them vpward to God as also to the seat of their rest What a tongue hath God giuen him the instrument not of taste onely but of speech also How sweet and excellent voyces are formed by that loose filme of flesh What an incredible strength is giuen to the weake bones of the iawes What a wonder of so few letters to make infinite words and giue them severall sounds with a distinct articulation and ready signification to the hearers The causes whereof in nature are these The lungs or lights breath to coole the heart and like a paire of bellows thrust out that ayre which they haue receiued and it goes and comes by the wind-pipe which is made rough as it were with ringes to stay the breath it goe not out altogether at the top thereof is a peece of flesh to cover the mouth of it Now in the pipe this noyse comes vp and lies in the almands and makes a resound and is turned vpon the tongue which strikes it against the pallet and teeth and makes an articulate sound cutting in peeces the whole sound either into a letter or clapping diverse together makes syllables and so words and then sentences This articulation is naturall but the appellation of things by names is artificiall and belonging to the Art of Grammar In Babels bablers to stop their proud attempt God meddles neither with hands nor feete but their tongues not pulling them out or loosing their strings or making them speechlesse but by teaching them to say too much A sound of letters befooles the workmen and spoiles the worke I beleeue this confusion was made in turning of letters when they intended to put such letters together God taught them to dispose them contrary as ab ba c. And now poore creatures how long doe wee stay vpon the shell of tongues before wee come to chew the sweet kernell of knowledge Division of tongues hinders any worke and is often a cause why our Sion riseth no faster and though it over-threw old Babel yet doth it build the new Onely I except the clouen and fiery tongues of the Apostles Act. 2.3 The Spirit teaching the Art of Grammar without meanes c. Againe that goodly proportion God set in the face how is it altered with passion as with ioy and sorrow Laughter ariseth from the extension of the heart which sends spirits apace from it selfe and because they are hot fly vpwards and so come to the face that is very full of muscles cold by nature and so contracted yet by the heat comming thither are extended which is the laughter in the face Onely this must further be added that the heat of the head and braine doth sympathize with other parts of the body And therefore the apprehension of a ridiculous obiect sends downe to the heart from the head then back againe to the face Teares arise cleane contrary for the head being stricken with the apprehension of some sorrowfull obiect the heart is smitten too and contracts it selfe and so sends vp those chrystaline humors that are to coole it and are squesed out by contraction of parts and so runne out at the eyes The head stands vpon a comely and tower-like necke most sinewie because smallest I might carry you downe to his feete but my purpose is not to play the Anatomist any further then to giue a little taste of a wonderfull worke All the inward vessels for all offices of life nourishment egestion generation c. no veine sinew artery c. are idle Yet this body compared to the soule what is it but as a clay-wall that encompasseth a treasure as the wooden box of a Ieweller or as a course case to a rich instrument or as a maske to a beautifull face let vs therefore come to his Soule Q. How was the soule created A. Immediately of nothing hence it dies not Man was made last because he was worthiest And the soule was last inspired because more noble then all the rest And the inspiration of it is by creating to infuse and by infusing to create Gen. 2.7 Zech. 12.1 The breath of life was formed within and not without man And though it be little yet is it of great value A little peece of gold containes many peeces of silver one Diamond is of more worth then many Quarries of Stone and one Load-stone hath more vertue then mountaines of earth Q. How then was the soule indued A. With most excellent faculties which either worke vpon the body by Spirits or themselues by reason As the soule works vpon the body by elementary spirits it is possible for man to die but as these by the blessing of God are cherished by wholesome food man againe might not die These spirits are either naturall as hauing ayre predominant in them and they serue for generation and augmentation and nutrition or animall hauing fire predominant in them and they serue for sense or motion now the motiue faculties are either for locall motion whereby the bodie is carried vp and downe or epithumeticall and internall motion whereby the soule is moued with desires or affections especially loue and hatred which are the primatiues of all others whether they be in the concupiscible or irascible facultie as ioy and sorrow in respect of present obiects hope and feare in regard of absent c. Beside these separable faculties and not practised without the bodie the soule hath more eminent and excellent powers and abilities which it is able to vse being separated from the body and they are reasonable whereby he might be the free beginner of his owne action that is a cause by counsell Gen. 2.10 and these faculties are vnderstanding and will And thus you see how God hath giuen vs a Soule to informe our bodies senses to informe our soule faculties to furnish that soule vnderstanding the great surveyer of the secrets of nature and grace by this man seeth what God hath done by this he can admire his works and adore him in what he seeth Here is fancie and invention the master of great workes Memory the great keeper or master of the Rolles of the Soule a power that can make amends for the speed of time and make him leaue his Monuments and Chronicles behind him There is will the Lord-paramount keeping state in the Soule commander of all actions and the elector of all our resolutions Iudgement sits by as the great counsellour of the will affections follow as good servants of both And for the good thereof hath God giuen a body fit to execute his charge so wonderfully disposed as