Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	blood_n	body_n	vital_a	2,040	5	10.4566	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01898	A childe of light vvalking in darknesse: or A treatise shewing the causes, by which God leaves his children to distresse of conscience. The cases, wherein [God leaves his children to distresse of conscience.] The ends, for which [God leaves his children to distresse of conscience.] Together vvith directions how to come forth of such a condition: vvith other observations upon Esay 50. 10, and 11. verses. By Tho: Goodwin B.D.	Goodwin, Thomas, 1600-1680.	1636 (1636)	STC 12037; ESTC S103254	155,960	295

the whole though more principally the one in that former part of the words and the other in the later yet so as both are alike made The royalty of God which is the thing we have in hand Neither needs it stumble any that this is attributed to the word of God of which he seems to speak for that is all one to ascribe it unto God for as where the word of a King is there is power sayes Solomon Eccles 8. 4. so where the word of God is there is the power of God so is it here to be understood and therefore as in other Scriptures his word is said to create by it the heavens to be establisht c. also Gal. 3. 8. in the like phrase of speech the Scripture is said to foresee that is God foresaw who writ the Scripture so also here to know and wound the heart Which to be the Apostles expresse intention here appears by the connexion of the 12. and 13. verses For whereas ver 12. he begins with attributing this power unto the word yet in the end hee closeth his speech with transferring all that was said thereof upon God himselfe ver 13. with whom we have to doe To open the words a little more largely so as to clear this assertion out of them which it is necessary to premise The words are For the word of God is quick and powerfull and sharper then any two edged sword piercing to the dividing asunder of soule and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart neither is there any creature that is not manifest in his sight but all things are naked and opened to the eyes of him with whom wee have to doe And first of that sole searching power of the soul in this Chapter and of that other the sole wounding power of the conscience in the next Chap. we shal have the like occasion to premise For the present that searching examining judging power of the word now in hand he expresseth by an allusion to the anatomy of bodies which then though not so frequently as now was yet in use or else to the cutting up of the sacrifices whether those of the Iews or as it was used among the heathen especially by the Soothsayers who curiously searched into every inward part as we find in the Prophet Ezek. 21. 21. and his similitude stands then that looke what the entrailes are to a sharp sword or Sacrificers knife or the like instruments of Anatomy in a strong and skilfull hand such are all the most inward and secret parts of the heart even those which are most difficult to be divided unto this sword in Gods hand when hee is pleased to use it to search the heart and reynes and to discover and bring forth to judgement the secrets thereof Hee can use this sword not onely to unrip strip off the outward cloathes of outward and formall actions and so present the soule naked as his expression is ver 13. nor only to flea off all the skin to excoriate and so to see what lies under it as the next word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated opened doth sometimes signifie but further to cleave and cut up to the back bone for even so deep doth the signification of that word reach that so all the inwards may appear and this so curiously divided laid asunder as to see view apart what is in each It pierceth to the dividing asunder of soule and spirit By which grace and corruption are not so properly here to be understood for then he would have rather said flesh and spirit and besides the persons hee speaks this of are principally those who shall be found secret unbeleevers who have not spirit in that sense at all in them but they are here used to expresse those two maine powers of the heart The soule that is the inferiour part that more sensuall part wherein the affections are as 1 Thes 5. 20. it is also used which it divides by discovering how close inordinatly all those affections cleave to sin and then 2. of the spirit that is the superiour part of the understanding conscience c. which it rips up by discovering how these plot and contrive the accomplishment of sinne Dividing that is discovering apart with difference how things are carryed severally in each and withall what correspondency and entercourse there is betweene these how sin and all our actions passe through them from the one to the other even as bloud and spirits doe through the veines and arteries in all the parts frō each to other And as in the body there are severall regions as Anatomists call them divided by partitions the vitall parts in the upper loft next the neck in which are lodged the heart and lungs The naturall parts in that lower and these divided by the midriffe as by a floore betweene them so in the soule to which haply Solomon alludes when Prov. 19. 27. hee calls the severall powers of it The Chambers of the belly as some read it there is the sensual part of the affections The soul c. which is as it were in a distinct room from that more sublime spirituall part the spirit And as the spirit of man that is the conscience and understanding of a man searcheth all those chābers as t is there that is Knows what is in man as the Apostle speaks 1 Cor. 2. 11. which yet when it doth so it is not by an innate light but with Gods candle as Solomons expression there is that is by the word and the light thereof set up by him in it So here the word under another similitude namely of a sword is said to cut up and to discover all within those severall regions And in the Spirit it is said to discover what can be imagined most retired and withdrawne and so lockt up as no eye could finde it out which he expresseth by mentioning such parts as are most inwardly seated of all other the marrow which wee know is inclosed within the bones and the joynts or ligaments by which the joynts are knit and move these it unbares and discovers also Both which hee interprets in the next words and is a discoverer of the thoughts and intentions of the heart which are a more plain interpretation of what he had expressed by those two metaphors The utmost intention and end in all our actions that is as the marrow because as the marrow gives moisture to the bones so by these our ends all our purposes and resolutions by which we are supported in all our actions are strengthned and confirmed and then our devising thoughts or plottings our contrivements and machinations those by which wee artificially doe connect and hang together many joynts of meanes to accomplish and bring to passe our intentions which thoughts of all other we strive to hide and conceale these are as the joynts or

somewhat common to us men each of other they have a further and and more neere way of knowing the acts of the reasonable powers the understanding and will then we men can have even as they have also a way of communicating their thoughts to us in a more intimate close secret manner yet still such as falls short of an intuitive knowledge of them they can goe into a roome further then wee and into a roome which is next the privy chamber which yet remaines fast lockt up unto them As their power in all other things reacheth a degree higher then ours so in this also To open this a little Those reasonable powers and faculties in us the understanding and the will the immediate immanent acts of which are thus in themselves fast lockt up being yet in this life drencht in the body and bodily organs upon which their working doth depend As 1. The understanding is joyned to the fancy which makes parelii and resemblances and shadowes of those thoughts the minde secretly conceives and formes so as scarce any thoughts doe stir but the fancie imitates them and acts them as far as it is able And 2. The will also is conjoyned with the affections which are drencht and shew themselves in bodily organs and spirits so as not any motion of the will puts it self forth but more or lesse some affections of the bodie doe stirre with it and therefore affections are as well defined by their motion in the body as by their seat in the will it selfe As when anger is defined ira est ebullitio sanguinis circa cor a boiling of bloud about the heart and affections are but the flowings and reflowings of spirits to and from the heart Now both these both phantasmes and passions all divines doe grant that the devills may know and that to know them they have a nearer accesse to us then men can have each to other yea and that they may discern them intuirivè as we do things which are present before us how else should they worke upon fancy and otherwise there were no diabolicall dreames nor angelicall neither caused by good angels But we finde that a good angell dictated to Ioseph a great article of faith Christs divinity and nativity it was done in a dreame and therefore to his fancy So they inspired the Sibylls and dictated prophecies as was said And so the evill angells prompted Sauls fancy And this they doe not by creating new species and images but evocando calling forth the images there already For the images of things in the fancy being corporeall species they can no more beget a new corporeall image then they can make a body anew And therefore all the power of the angels cannot cause a blinde man to dreame of colours And therefore their way in communicating their suggestions to us herein must be by discerning the species to wit of all words heard or read that lye in the fancy already and so by ordering and composing them even as a Compositor in printing doth his letters that lye confused afore him into words and sentences to represent to the readers eye what hee would have read by him So he to the understanding which naturally prints off from the fancy what ever is in it as fast as he doth set them And by the like reason that he can call them forth and so view the species and images laid up there already to set them thus as he pleaseth by the same reason it must be supposed that he is as able to discerne any of them in the fancy at any time then when reason it selfe calls up any of them and maketh use of them as it doth when ever it sets it selfe to thinke or muse and these and all operations of the sensitive powers they may view and see as truly for ought I know and as intuitively even as wee see colours and species of things in the eye of a man So as these evill angels may when God permits get into the head and see all the images and species in the fancy and those that are in direct conjunction with the understanding which it is then thinking and musing of even as a man doth what images are in the apple of the eye of another man and so by discerning those phantasmes which the understanding actually then vieweth and makes use of he may then judge what the minde is musing of And againe as wee discerne mens passions when they dye and affect the outward parts as if shame dyes the face red and feare paints it white so may the angels more secretly discerne the motion of them within which is the cause of this alteration without they can goe further and see the inward commotion of the spirits in our inward parts even in their channels and springs in that bodily heart we cary within us and in the veines and arteries and so know what affections are stirring And this is evident by this in that they are also able to worke upon these passions Now their power of working on the affections ariseth from their knowing them and skill to move and stir those spirits and humours electively wherein these passions are seated And herein their power of discerning us exceeds that in us men in discerning other men as that of communicating their mindes to us also doth For as they can communicate secretly by fancy it selfe we but by outward words and signes to the outward senses of others so they can discern more secretly what is in the fancy and not only what appeares in the outward parts which is yet but a roome further that they get into which we men cannot come to so as they can discern the least rising of the tide the least turn of the streame of affections in our veines and in the corporeall heart Satan can discerne those lesser aguish fits of passion that accompanies any act of the will which men discerne not But of this great and necessary quaere as also how by meanes of this he communicates all his temptations to us more largely in an Appendix to bee annexed to this Treatise CHAP. IX How able Satan is to worke upon that third principle The passions and corrupt affections and bring home his false conclusions with terrours THus we have seene how able Satan is to work upon those two forementioned principles of carnall reason and abuse it with false Majors and also upon conscience in laying our sinnes to our charge with mis-representations of our estates It remaines now onely that we shew how hee can stirre and worke upon the passions and corrupt affections in us and make use of them and so set on all those false conclusions That wee are hypocrites thence deduced with hideous and horrid feares and terrours And hence § 1. as hee is called a Serpent as was said That Satan can raise up terrors for slights and cunning reasonings and wiles So likewise a Lion of all beasts the strongest Esay 38. 13. A roaring Lion of