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
A02834	A vision of Balaams asse VVherein hee did perfectly see the present estate of the Church of Rome. Written by Peter Hay Gentleman of North-Britaine, for the reformation of his countrymen. Specially of that truly noble and sincere lord, Francis Earle of Errol, Lord Hay, and great Constable of Scotland.	Hay, Peter, gentleman of North-Britaine.	1616 (1616)	STC 12972; ESTC S103939	211,215	312

as to say Ezekiel was rapt in his spirit from Babel to Ierusalem it might be in spirit or in body The Hebrew Doctours hold in their remote Theologie that the Angels make oblation to God of the soules of his Saints who become dead by way of this abstraction alleadging for it this passage of the 116. Psalme Speciosa in conspectu Dominimors sanctorum suorum Pretious in the sight of the Lord is the death of his Saints but to denie that transportation which is both in body and spirit were to denie the Scripture Eliah Enoch Abacucke were transported and in the Euangelists our Sauiour corporally transported by Satan to the pinacle of the Temple and after vpon a mountaine The best Theologes hold that Habacucke was indeed soule and bodie transported and so Saint Philip the Apostle whereupon Thomas Aquinas reasoneth thus If it bee possible in one it is also possible in moe and in like maner both he and Durand Herne S. Bonauenture do make this argument If Satan can abstract the spirit from the body much more can he transport both because the separation is more miraculous of the two and is next vnto the veritie of Gods word the strongest argument we haue for the immortality of the soule and an argument subiected to reason For saith Aristotle in his ninth booke De Animalibus if the soule can doe any thing without the body then it should be immortall alwayes this Aphairisis Exstasis or ablation of the soule is a thing most vndoubtable the Scripture approueth it in diuers places specially in the persons of Saint P. aul and Saint Iohn the greatest Philosophers haue acknowledged it Plato and Socrates did call the bodie Antrum animae the cauerne of the soule the chiefest Sorcerers who know it by experience haue acknowledged it Zoreaster did call the body the sepulchre of the spirit and the great Orpheus did call it the prison of the soule and to reason euen naturally we see that locall motion can be some times without touching of bodies but onely by vertue of the agent as the sea is mooued by the moone which is distant from it more then 50000. Leagues and the Iron is drawen to mooue by Magnes or the Loadstone without any touching which being so in things so insensible and Inanimal as Iron much more it may be in things not onely animal but who haue their greatest force and vigour in that locall abstraction as our soules be most Galliard when they be most remote from the body And for this point of Satans power to transport I say that while that Cherubin which moues the eight Spheare wherein there fixed stars doth role it Millions of miles in one houre what matter is there of admiration if Satan can transport a body some few miles vpon the earth Lastly there is the commerce or copulation of good and bad spirits with men and women and whether it be really locally or per exsta●…n experience doth commonly teach vs that sundry things which we may call spirituall because they are inuisible and intouchable doe take really possession of our bodies as the passion of loue which entering by the subtile spirits of the eyes doth wound the heart corrupt the blood weaken the vitall faculties and sometimes spoyle the life yea the vehemencie of loue towards God hath oftentimes hereby wrought as much in his best Saints Againe the plague of pestilence and such cotagious things doe enter in a mans body in a spirituall sort to possesse it The Scripture doth testifie this reall and locall copulation of good spirits with good men our bodies are said to be the Temples of the holy Ghost Our Sauiour hath said that the father and he would dwell in him who obey his will The Prophet Ezekiel speaking of his vocation by God to preach to the Iewes I fell downe said he vpon my face and the spirit which entered in me did raise me vp and set me on foote In like sort of euill spirits the euill spirit of the Lord is said to enter into Saul really and the spirit of Satan into Iudas and our Sauiour did eiect diuers reall and sensible deuils because their voyces were heard The oddes and distinction of these in my opinion is this the good spirits hath more celestiall and subtile bodies and so their possession of men and copulation with them being more spirituall then others It is also more perceiued by the actions of our spirit then by any change of our bodies whereas Demones as Saint August in his tenth Booke De ciuitate Det Thomas Aquinus in Summa 2. Questi 95. Origen in his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe affirme that they be meere corporall so that Arist. Plato and diuers Philosophers who diuided them in aereall terrestriall and subterrestriall spirits they hold that the two inferiour species of them be in some sort grosse and elementarie more remoued from the celestiall intelligences of the supreme world and therefore giuen to a wicked commerse with men and women by all sorts of deceitfull and impious suggestions whose copulations are both bodily palpable and visible possessing the bodies specially of women as grosse filthy and contagious vapours breeding inflamation visible in the hearts and breasts mouing swelling and dumbenesse in the tongue depriuing the organicke faculties of hearing seeing and such like as daily experience doth teach Neither let any man imagine the carnall copulation of the euil spirits with women to be a thing extaticke or fantasticke that enemie spirit of whom the Prophet saith Ad conterendum erit cor eius ad internecionem gentium non paucarum whose heart shall bee bent for the ouerthrow and destruction of many nations and people hee delighteth to defile or extinguish the seed of man euen in the mothers wombe so farre that the profound naturallist Paracelsus affirmeth that those grosse and vncleane spirits of deuils doe mixe themselues with humane feed where it is lost by naturall weakenesse or nocturnall dreames that they doe cooperate with it to produce thereby those succumbent or incumbent spirits deuils which are found chiefly in the moystie and Northen Regions To which abomination it seemeth the lawe of God hath some relation where it is said that all these who should couple themselues with the deuill Peor should perish wickedly and who will marke these places in Exod. Leuit. Deut. Where sorcerie and brutall Paliardise or luxurie is forbidden will find vncouth and vnknown villanies couertly touched as there where it is said you shall not present to God the wages of a harlot nor the price of a dogge and againe where God doth say you shall no more sacrifice vnto those Buckes and Satyrs after whom you went a whoring which I doe not heere introduce impertinently nor curiously but that wee may learne to reuerence whatsoeuer meanes the Lord hath appointed for vs to withstand the malice of Satan which is so dangerous for two respects First because of his craft and skilfulnesse who

they did more surely schoole the sonne of that Emperour Phillip the second and this Phillip now of Spaine whom they haue really incorporate into the seate of Rome making him to thinke that he is perpetuall Dictator as is said and the Popes onely sonne and heire And because all this discourse is of experience I will tell your Lordship how this was very quickely noted to me by a certaine entercourse which did happen to me Being at Millaine in Lombardie I did behold vpon the Gates of that Citie the Armes of Charlequint gloriously planted with many stately inscriptions among the which this was to be read Ad plantandam fidem ad colligenda Regna dispersa à Deo destinatus Destinate by God for the plantation of the faith and for the vnion of dispersed Kingdomes of the world when I did obiect to one of my acquaintance of good vnderstanding that Destinatus ad plantandam fidem was rather a title Apostolicall then Imperiall Hee replyed to me that it was Apostolicall for said hee that Trinitie of the Godhead which is in heauen of Father Sonne and holy Ghost hath deputed here below another Trinitie for earthly gouernment vnder whose obedience all power must bee ranged the Pope the Father the King of Spaine the Sonne and the Societie of the Iesuites the holy Ghost so that the Inscription is thus to bee construed said hee The Iesuite who takes vpon him to bee the onely Plantator of the faith being as the holy Ghost of this Trinity sent forth among stranger Princes to seduce their people to rebellion by sowing into their hearts the seedes of superstition and sedition which so soone as that Prince or King doth offer to punish the Pope who hath the place of the Father he doth excommunicate him and lastly giue commission to the King of Spaine to inuade his Dominions who hath the place of his onely Sonne and heyre who only of all Princes doth vnderstand the right Cabbal of the Court of Rome and is onely destined to execute that which is appoynted in the Councell of his Father so that hee also is Apostolicall saide this Gentleman who was a Frenchman and a true enemie to the Spaniard as may be seene by this ingenious and pretty conceit Thus it is no more a mysterie but reuealed to all the world which way the ambition of this Beast doth tend first debarring from the benefit of generall Councels Lutherans of whom some were cruelly burnt against their safe conduct and publike faith of the world secondly debarring Protestants which ought not to bee because they haue still called for reformation thirdly debarring the Catholike Romane Clergie it selfe giuing out for doctrine that the Pope is aboue all generall Councels which is done so impudently that the Cardinalls Barronio and Bellarmino haue not beene ashamed to condemne that great Panormitan Bishop because from this text Omnis anima subdita sit Superioribus potestatibus he prooueth the Pope to bee subiect to generall Councells and finally not onely spoyling Christian Princes their powers to conuocate Councells debarring them also but vsurping ouer their authorities temporall and inuading their States and liues I haue detained your Lordship so long vpon this point of the Papall Soueraignity and of the Iesuiticall trade quia plurimi interest because it concernes your Lordship you I say and all those who be of your profession chieflie who be of your Lordships Noble rancke it concernes you neerely to bee well informed heere this is the very place of danger it is the insatiable mouth of the deuouring Monster of our Age it is the gulfe which hath swallowed puissant Kings and flourishing Kingdomes This venemous doctrine is like vnto that Lady of whom Tacitus writeth called Locusta whose singular skill to temper Poyson so that when it was most deadly it wrought most vnperceiuedly made her to bee called Maximum instrumentum imperij A great and necessary Instrument of the Empire and much made of vnder Nero. This doctrine doth attrappe and snare the liues of greatest Monarkes before they can be aware It is a drinke of some new Cyrce changing men into brutall Beasts that they haue no more sense of humanitie or respect what shall say to themselues their wiues and children no that is small but not to their sacred Princes nor to our common Mother their Natiue Countreye not caring to cast into the mouth of this Monster millions of innocent soules nor making no account to sprinckle the Altars of their Cyrce with the annoynted bloud of their Soueraigne Kings yea before she should want her nefand and barbarous sacrifice they will offer vnto her the bloud of their owne hearts let vs remember Clement Rauiliacke Persie and his wretched complices So pittifully are they enchaunted with constant and desperate madnesse We must be afraid of the Iesuite and of his potion he will tell vs that constancie in faith is able to ouercome all things as it is indeed when it is inspyred by the good Spirit of God but alas he will tell vs that constancy to prosecute great actions or enterprises is like to an hecticke feuer which scarcely is felt at the first assault but by continuance it ouerthroweth the strongest bodies He will tell vs that oftentimes God doth compassion their teares shed for their brethren Martyred vnder tyrannous hereticall Kings euen by stirring vp within their Courts and Cabinets a Brutus an Aeod inspired with courage and constancy to reuenge his owne cause God of his mercy preserue Christian Princes from these brutish spirits That Brutus is a dangerous fellow be where he will wee read of Brutus that he did glory in the murther of Caesar in these termes Non solum non Caesari sed ne patri quidē meo si reuiuiscat concesserim ego totius orbis terrarū liberator vt me patiente plus legibus ac Senato possit I the deliuerer of the whole world would not on onely not suffer Caesar but not my owne Father to doe these things yet this was but a cause of state and he was onely an hereticke in policie if he then would haue murthered his Father as he did in effect for he was thought the naturall sonne of Caesar albeit not lawfull what shall we then looke for from these brutish beastes of our age who haue a cause of conscience and an errour in their soule which once being infected with that diuelish pride to be called deliuering Aeods of Gods people what is so hainous that they will not perpetrat Brutus was much beloued and bound to Caesar yet that would not keepe vp his hand from impious paricide hee was among the first of his percussors that Cesar saide to him Tu etiam fili Brute This mentall reseruation of mens mindes this wicked equiuocation of their maners it maketh that complaint of Momus against Iupiter to seeme more iust now then euer before why hee did not make an open window into the breast of man that the deepe of his heart might be

the Iesuite for a testimony wherof of my most humble and loyall affection to the seruice of his Maiesty and of the common-weale I had the good lucke to haue a hand in the comming of Monfieur 〈◊〉 to his Maiesties seruice where hee dyed Which being so I must haue about with you who haue so liberally calumniated mee I would to God that you your selfe could in these errands prooue adeo potens aduersus Pecuniam that you may keepe your owne hands as free from Spanish Papall or Iesuiticall gold I would to God you knew as well as I doe what it is to conuerse with a Iesuit and to be defiled with his serpentine breath Seeing there is no Iesuite liuing doth not in his heart approue that Diabolical plot machination of the Powder Treason what do you thinke of your selues who are their Disciples who receiue them in your houses and hearken vnto their insinuations are you not a thousand to one a more dangerous Citizen here then Cataline was at Rome who was declared hostis Patriae because hee did practise the change of a ciuill state you practise first against the person and life of our Soueraigne Prince next against the stability of his royall Succession and Crowne thirdly against the peace felicitie of your countrie Fourthly against the famous antiquitie and naturall liberties of the same Fiftlie against the good of euerie particular Subiect of his Maiesties who is not of your lawlesse league Lastlie you practise to remooue the Candlesticke of the word of God and to erect in the place therof the darknesse of superstition striuing to deliuer vs all both Prince Subiects and Country slaues to the Gallies of Papall pride These are your practises who do frequent the Iesuist in regard wherof what stile shall I giue you are you not indeed the chaffe among the corn the noisome cockle among the wheat the cankering vermin among the hearbs the filthie weeds among flowers the moth among roabs a coale in your Princes bosome a gnawing worme in the bowels of this Kingdom a contagious member of the Common-wealth a theefe in the house a fearefull Sanguisuga thirsting after the natiue bloold of your owne Country-men because you haue drunken of that burning and deadlie poison of the Iesuiticall wormewood which is neuer quenched but with the bloud of Legions The Lord God of his infinit goodnesse inspire in you the liuely aire of his holy Spirit to purge your hearts from these pestiferous humors once open your eies to behold the splendent light so much contemned by you that you may see your owne perils and the perillous condition of Christs Church That your soules may at last languish for a generall restitution of ancient primitiue simplicitie that you may reuerence all the meanes which lead thereunto To the effect that by our mutuall honoring of Antiquitie we may also be honoured of our Successors and said of them to bee a happie age of Christian Reformation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eze. chap. 4. Apoc. 2. Num. 19. 2. Tim. 2 Aug. de Trinit lib. 4. cap. 6. Math. 4. Iohn 6. Psam 106. Exod 25. Nomb. 20. 1. Cor. 10. Eze. 36. Isai 24. Isai 55. Iohn 35. Rom. 3. Isa. 35. Psal. 73. Psal. 74. Zach. 1. Iohn 2. Galat 2. Psal. 57. Deut. 32. Ezech 13. Deu. 32. Eze. 13. Gen 49. Zach. 10. Ierem. 5 Gen 49. Eccles. 28. Ierem. 49. Rhen. 16. 1. Peter 2. 1. Peter 5. Gal. 3. Acts 7. Sap. 1. Iohn 2. Ephes. 1. The Apologie of the Asse Math ●…1 Rom 3. Psal. 51. Isay 1. Ierem. 10. Cant. 4. Isai. 6. 1. Thes. 2. The Light of nature 1. Institu cap. 1. Rom. 1. Psol 4. A discourse of three Lawes Rom. 1. 10. Exod. 10. Isai 5. Definition of Idolatrie Isai. 41. 1 Sam 15. Coloss 3. Isa. 2. Orat. 2. de Theol●… Isai 9. Isai. 〈◊〉 The true end of Miracles Psalm 17. Acts 3. 1 Cor. 12. Regum 4. Iohn 15. 10. Iohn 5. Ierem. 23. Matth. 24. Matth. 7. Acts 8. 1 Cor. 14. Acts 5. 1 Cor. 1. 2 Thes. 2. Apoc. 13. Dan. 11. 2. Thes. 2. The Manners of Rome Dan. 11. Iohn 1. 2. Ezech. 16. Iud. Num. 12. Mat. 20. Galat. 2. Gen. 11. Zach. 6. Luk. 1. 2 Cor. 12. Iudg. 4. 2 Reg. 21. Gen. 27. Luk. 10. Ierome 96. Ioel 1 Isa 3 Matth 12 Iudg. 5. Dan. 12. Timoth. 1. Math. 18. Luk. 22. Matth. 26. Dan. Authoritie of Princes among the Iewes Deu. 16. Deu. 17. 2 Paral. 19. Deu. 19. 1 Par. 26. 1 Par. 28. Isa. 1. Eccle. 52. In oratione contr an Iustin. Nouell Constit. 123. Esa. 45. Apoc. 2. ●…st contre 3. lib. 5. cap. 6. Bernard lib. 1. de conse Doctrine of the Romane Churches for Princes l. b. 2. cap. 8. Psal. 13. Psal. 90. Hose 7. Ierem. 5. Ezek. 39. Apo. 21. Esa. 62. Psal. 36. Psal. 68. Hos. 1. Esa. 1. Ezek. 8 Ezech. 16. Expostu●…t for Christian discords 1. Timoth. 1. 1. Corinth 8. Apoc. 21. Numh. 19. Leuit. 10. 1. Tim. 2. Psalm 48. Baru●…●…lt The reformation of Ierusalem done by ordinary Magistrates Of extraordinary Pretenders in the Church Matth. 7. Reformation of Christian Churches Beza de minist Euang. 18. 21. Distinct of diuine Institut August de bap contra Donat lib. 4. cap. 24. Concil Ni●… cap. 6. Concil Ephes. post aduent Episcopi Cypri Isa 8. Hos 12. Iob. 9. Ierem. 9. Esa. 1. Matth. 19. Esay 9. Apoc. 5. Tertul. contra Marcion li. 4. Acts 19. 28. 1. Cor. 9. Of Episcopall Gouernment I●…si lib 4. cap 6. Lib. 4. Epist. 9. 1. Cor. 12. Ephes. 18. 4. Lib. 3. Epist. 9. Cyprian lib. 4. epist. 9. Acts 6. Christi anno 45. li. 3. Ireneus li. 3. Ierom. lib. 14. 6. Li. 2. cap. 24. Pro●…m in Mat. li. 2. ca. 19. Euseb. li. 7. 19. Euse b. li. ●…sto 3 4. 5. 6. 7. Amb. in Gallat Concilium Nicens cap. 8. Hist. confess August per Chytr Hist. confess August pa. 389. L●…ci com in epist. ad Tim●…th Titum What ought to be the temperate gouernment of Bishops Epistela ad Trallian●…s Psal. 18. Hos. 4. Eccles. 31. Esay 37 Eccles. 24. De anima lib. 2. sensus disciplina bilis De arte poetica Cicer. de leg 2. Bucer in Psa. 33. Aug. lib. 5. contra Iulian. Conf Ecclesiast Politic 5. booke 38. Section Bucer in Plal. 33 Basil in Psa. 48. Luk. 2. 13. Mat. 26. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret de prouidentia lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai. 6. 3. Apoc. 4 8. Apoc. 15. 2. Arist Metaph 4. Isa 20. Isa. 12. Ierem. 50. Ezech. 9. Gen. 49. Of Clericall vestiments Apoc 18. 19. Ezech 16. Eccles 9. Psal 67. Eccl 44. ibid. ibid. Eccl 45. 1. Kings 16. Eccles. 45. Exod. 2. Exod. 3. Exod. 6. 7. Polyd. virg lib. 8. Numb 17. 1. Sam. 8.