Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	arm_n	head_n	leg_n	2,217	5	11.0359	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16596	A double summons the one, to vnfained repentance. The other, to the worthie receiuing of the Lords Supper. Deliuered in two notable sermons: made, by that worthy martyr of Christ, Iohn Bradford: who suffered in Smith-field An[n]o. Domini. 1555.; Two notable sermons	Bradford, John, 1510?-1555.; Sampson, Thomas, 1517?-1589.	1617 (1617)	STC 3503; ESTC S116484	55,784	167

Was there any loue like to this loue God indeede hath commanded his charitie and loue to vs herein that when wee were very enemies vnto him he would giue his owne Sonne for vs. That wee being men might become as you would say Gods God would become man That we being mortall might become immortall the immortall God would become mortall man That we earthly weretches might be Citizens of Heauen the Lord of Heauen would become as a man would say earthly That we being accursed might be blessed God would be accursed That we by our father Adam being broght out of Paradise into the puddle of al pain might be redeemed and brought into Paradise againe God would be our Father and an Adam thereunto That wée hauing nothing might haue al things God hauing al things would haue nothing That we being vassailes and slaues to all euen to Sathan the Fiend might be Lords of all and of Sathan the Lord of all would become a vassaile and a slaue to vs all and in danger of Sathan Oh loue incomprehensible Who can otherwise thinke now but if the gracious good Lord disdained not to giue his owne Sonne his owne hearts ioy for vs his very enemies before wée thought to begge any such thing at his hands yea before we were who I say can thinke otherwise but that with him hee will giue vs all good things If when we hated him and fled away from him hee sent his Son to séek vs who can thinke otherwise then that now we louing him and lamenting because wee loue him no more but that he wil foreuer loue vs Hee that giueth the more to his enemies will not he giue the lesse to his friends God hath giuen his owne Sonne then which nothing is greater euen to vs his enemies and wée now being become his friends wil ne deny vs faith and pardon of our sins which though they be great yet in comparison they are nothing at all Christ Iesus would giue his owne selfe for vs when we willed if not and will he now deny vs faith if wee will it This will is his earnest that he hath giuen vs truly to looke indeed for the thing willed And looke thou for it in deed for as he hath giuen thée to will so will he giue thee to doe Iesus Christ gaue his life for our euils and by his death hee deliuered vs. O then in that hee liueth now and cannot dye will hee forsake vs his heart bloud was not too deare for vs when we asked it not what can then be now too deare for vs asking it Is he a changeling Is he mutable as man is Can he repent him of his gifts Did he not foresée our falls Payd not he therefore the price Because hee sawe wee should fall sore therefore would he suffer sore Yea if his suffering had not béene enough he would yet once more come againe God the Father I am sure if the death of his Sonne incarnate would not serue would himselfe and the holy Ghost also become incarnate and dye for vs. This death of Christ therefore look on as the very pledge of Gods loue towards thee whosoeuer thou art how déep soeuer thou hast sinned Sée Gods hands are nayled they cannot strike thee his féete also hée cannot run from thée his armes are wide open to embrace thee his head hangs downe to kisse thée his very heart is open so that therin look nay euen spy and thou shalt sée nothing therein but loue loue loue loue to thee hide thee therefore lay thy head there with the Euangelist This is the clift of the Rock wherin Helias stood This is for all aking heads a pillow of downe Anoint thy head with this oyle let this oyntment enbalme thy head and wash thy face Tarry thou on this firme Rocke and I le warrant thee Say with Paul What can separate me from the loue of God Can death can pouertie can sicknesse hunger or any misery perswade thee now that God loueth thee not Nay nothing can separate thee from the loue wherwith God hath loued thee in CHRIST IESVS whom he loueth he loueth to the end So that now where abundance of sin hath bin in thee the more is the aboundance of grace But to what end Certainly that as sinne hath reigned to death as thou seest to the killing of Gods Son so now Grace must reigne to Life to the honouring of Gods Son who is now aliue and cannot dye any more So that they which by faith feele this cannot any more dye to God but to sin whereto they are dead and buried with CHRIST As Christ therefore liueth so doe they and that to God to righteousnesse and holinesse The life which they liue is In fide Filij Dei In the faith of the Sonne of God Whereby you see that now I am slipt into that which I made the third part of penance namely newnesse of life which I could not so haue done if that it were a part of it selfe indeed as it is an effect or fruit of the second part that is of faith or trust in Gods mercy For he that beléeueth that is is certainely perswaded sin to be such a thing that is the cause of all miserie and of it selfe so greatly angreth God that in heauen nor in earth nothing could appease his wrath saue alonely the death and precious bloud-shedding of the Sonne of God in whom is all the delight and pleasure of the Father hee I say that is perswaded thus of his sin the same cannot but in heart abhorre and quake to doe or say yea to thinke any thing willingly which Gods Lawe teacheth him to be sinne Againe he that beleeueth that is is certainly perswaded Gods loue to be so much towards him that where through sinne he was lost and made a fire brand of hell the eternall Father of mercy which is the omni sufficient God and néedeth nothing to vs or of any thing that we can do to deliuer vs out of hell and to bring vs into heauen did send euen his owne most deer Sonne out of his bosome out of heauen into hell as a man would say to bring vs as I sayd from thence into his own bosome and mercy we being his very enemies hee I say that is thus perswaded of Gods loue toward him and of the price of his redemption by the deare bloud of the Lamb immaculate IESVS CHRIST the same man cannot but loue God again and of loue doe that and heartily desire to doe better the which might please God Thinke you that such a one knowing these things by faith wil willingly insist wallow in his wilfull lusts pleasures and fantasies Will such a one as knoweth by faith Christ Iesus to haue giuen his bloud to wash him from his sins play the Sow to nuzle in his puddle of filthy sin and vice againe Nay rather then hee will bee defiled againe by his wilfull sinning he will wash often the feet of his affections watching

our sin let vs secondly get vs Gods Law as a glasse to look in and that not only literally outwardly or partly but also spiritually inwardly and throughly Let vs consider the heart and so shall wee see the foule spots wee are stayned withall at least inwardly whereby we the rather may be moued to hearty sorrow and sighing For as S. Austine sayth it is a glasse which feareth no body but euen looke what a one thou art so it painteth thee out In the Lawe wee see it is a foule spot not to loue the Lord our God with all I say our heart soule power might and strength and that continually In the Law it is a foule spot not onely to make to our selues any grauen Image or fimilitude to bowe thereto c. but also not to frame our selues wholly after the Image wherto we are made not to bowe to it or worship it In the Law we see that it is a foule spot not onely to take Gods name in vaine but also not earnestly heartily and euen continually to call vpon his name onely to giue thankes vnto him onely to beléeue to publish and liue in his holy word In Gods Law we see it is a foule spot to our soules not onely to be an open prophaner of the Sabboth day but also not to rest from our owne words and workes that the Lord might both speak and work in vs and by vs not to heare his holy word not to communicate his Sacraments not to giue occasion to others to holinesse by our example in godly workes and reuerent esteeming of the Ministery of his Word In Gods Lawe wee see it a foule spot to our soules not onely to bee an open disobeyer of our Parents Magistrates Masters and such as bee in any authority ouer vs but also not to honour such euen in our hearts not to giue thankes to God for them not to pray for them to ayde to helpe or reliue them to beare with their infirmities c. In Gods Law wee sée it is a foule spot in our soules not onely to bee a manqueller in hatred malice proud lookes brags back-biting railing or bodily slaughter but also not to loue our neighbours yea our enemies euen in our hearts and to declare the same in all our gestures words and works In Gods law wee sée sée it a foule spot to our soules not onely to bee a whoremōger in lusting in our harts in wanton looking in vncleane and wanton talking in actuall doing vnhonestly with our neighbours wife daughter seruant c. But also not to be chaste sober temperate in heart lookes tongue apparell déeds and to helpe others thereunto accordingly c. In God Law wee see it is a foule spot to our soules not onely in heart to couet in looke or word to flatter lye colour c. in deed to take away any thing which pertaineth to another but also in heart countenance word and deede not to keepe saue and defend that which pertaineth to thy neighbour as thou wouldest thine owne In Gods Law we may see it a foule spot not onely to lye and beare false witnes against any man but also not to haue as great a care ouer thy neighbours name as ouer thine owne Sinne in Gods Law it is we may see and a foule spot not onely to consent to euill lust or carnall desires but euen the very natural or carnal lusts and desires themselues for so I may call them nature it selfe being now so corrupted are sinne and selfe-loue and many such like By reason wherof I thinke there is none that looketh well therein but though he be blamelesse to the world faire to the shew yet certainly inwardly his face is foule arrayed and so shameful saucy mangy pocky and scabbed that hee cannot but be sorry at the contemplation thereof and that so much more by how much hee continueth to looke in this glasse accordingly And thus much concerning the second meane to the stirring vp of sorrow for our sinne that next vnto praier we should looke in Gods low spiritually The which looking if we vse with prayer as I sayd let vs not doubt but at the length Gods Spirit wil work as now to such as beleeue for to the vnbeleeuers all is in vaine their eyes are stark blind they can sée nothing to such as beleeue I say I trust something is done euen already But if neither by prayer nor by diligent looking into Gods lawe spiritually as yet thy hard vnbeleeuing heart feeleth no sorrow nor lamenting for thy sinne Thirdly look vpon the tagge tyed to Gods Law for to mans law there is a tag tyed that is a penalty and that no small one but such a one as cannot but make vs to cast our currish tailes between our legges if wee beleeue it for all is in vaine if wee be faithlesse not to beleeue before we feele This tagge is Gods Malediction or curse Maledictus omnis sayth it qui non permanet in omnibus quae seripta sunt io libro legis vt faciat eam Loe accursed saith he is all no exception all sayth God which continueth not in all things for hee that is guilty of one is guilty of the whole sayth S. Iames in all things therefore saith the holy Ghost which are written in the booke of the Lawe to doe them He sayth not to heare them to talke of them to dispute of them but to do them Who is hee now that doth these Rara Auis few such Byrds yea none at all For all are gone out of the way though not outwardly by word or deed yet inwardly at the least by default and wanting of that which is required so that a child of one nights age is not pure but by reason of birth sinne in danger of Gods Malediction then much more wee which alasse haue drunken in iniquity as it were water as Iob sayth But yet we quake not Tell me now good brother why do you so lightly consider Gods curse that for your sinnes past you are so carelesse as though you had made a couenant with death and damnation as the wicked did in Esays time what is Gods curse At the Popes curse with booke bell and canlde O! how trembled we which heard it although the same was not directed vnto vs but vnto others For this Gods curse which is incomparable more fell and importable and is directed to vs yea hanging ouer vs all by reason of our sinnes alas how carelesse are wee O faithlesse hard hearts O Iezabels ghests rocked and layd asleepe in her bed O wicked wretches which being come into the depth of sinne doe contemne the same O sorrowlesse sinners and shamelesse shrinking harlots Is not the anger of a King death and is the anger of the King of all kings a matter to be so lightly regarded as we do regard it which for our finnes are so wretchlesse that wee slugge and sleepe it out As ware melteth away at the heate of the