Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	body_n	part_n	vital_a	2,464	5	10.5045	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12551	The bright morning starre: or, The resolution and exposition of the 22. Psalme preached publikely in foure sermons at Lincolne. By John Smith preacher of the citie.	Smyth, John, d. 1612.	1603 (1603)	STC 22874; ESTC S113474	48,228	204

of Gods goodnes to others The third argument or ground of faith is in the 6.7 and 8. verses taken from Relation of Gods mercy to mans misery disposed thus The most mercifull God wil releeue the miserable creature calling vpon him faithfully But I am a most miserable creature c. and thou a mercifull God Therefore releeue and deliuer me vers 11. The minour of this argument is amplified comparatiuely and simply The comparison is taken from a worme As a worme is exposed to all wrong and iniury and of base account so am I. The simple arguments are the parts of Christs miserie which are three 1. he was shamed 2. contemned 3. derided He beeing God most glorious was shamed and dishonoured by man that is Adam dust and ashes He that should haue beene accounted of as the onely Sauiour of his people was contemptible to the people He whome men should haue gloried and reioyced in was derided and mockt by all men that beheld him Christ was mockt by gestures and speech The mocking gestures are two mowing wrying the mouth nodding the head The skoffing speech containeth an ironical cōtrarietie for they say one thing that mocke Christ and meane the cleane contrarie thus they speake God will deliuer him that he loueth and that trusteth in God But he is beloued of God trusteth in God ergo God will saue him But their meaning is contrarie to this speech which is this God will deliuer him that he loueth and that trusteth in him But God doeth not deliuer him ergo he neither is loued of God nor trusteth in God Thus the third argument is applied to Christ to Dauid also in the same sense The fourth argument or ground of faith is in the 9. and 10. verses taken from the experience of Gods goodnesse to himself in time past framed thus As thou hast dealt with me before so deale with me nowe But thou hast hitherto preserued and deliuered me ergo doe so nowe The minor of the argumēt is amplified by a distribution or enumeration of parts thus thou hast preserued me in my life birth and conception Thus the fourth argument is applied to Christ and in the same sense also to the Prophet Hitherto the Prophet hath vttered his faith which is the first essentiall part of his praier his desire which is the secōd essential part followeth The desire of the Prophet is exprest in the 11. verse Be not farre from me and vrged by a reason à relatis paribus thus If helpe be farre off then thou wilt be neere to help thy seruants But helpe is farre off ergo be neere to helpe Or thus Thou wilt helpe the afflicted and helpelesse But I am afflicted and helpelesse ergo helpe me Nowe furthermore both the Prophets desire and this reason whereupon it is enforced are handled by inuersion of methode for first the reasō is handled then the desire The reason is handled to the 19. verse where the desolatiō and extreame miserie of the Prophet is propounded in 2 kinds First that which properly and immediately seazed vpon his soule which by sympathie onely affected his bodie vers 12 13 14 15. Secōdly that which directly and properly seazed vpon his bodie and by compassion onely affected his sensitiue facultie vers 16 17 18. The proper affliction of his soule is deliuered in three arguments viz. the cause the adiunct and the effect The causes are the deuill and his angels allegorically figured vnder the names of Bulls and Lyons These deuils are of two conditions some ministers seruants to their master the principall other the cheife or master deuill The ministring deuils cōueniently are allegorized vnder the tearmes of Bulls as beeing creatures inferiour in strength and rage to the lyon the king of the beasts of the forrest These deuillish Buls are described by their qualities and effects their qualities are 3 young fatte strong vers 12. 1 Young vz. such as are not cicured or tamed but are without the yoke euē Belial not subiect to any order 2 Fatte and large limmed such as were bred in Bashan where was the largest breed and the fattest fed cattel Deu. 32.14 which insinuateth the insolencie arrogancy pride of these deuils 3 Strong and mightie being principalities powers as the Apostle tearmeth thē Eph. 6.12 preuailing against the world of the vngodly These are their qualities their effects are two vers 12.13 First they inclose him about with terror and temptation Secondly they gape vpon him with their mouths readie to swallowe him vp body and soule the bodie in the graue or corruption the soule in despaire and hellish torments as much as in them resteth These are one sort of Deuills that minister the principall and Arch-deuill euen Beelzebub the prince of the deuils is termed a ramping roaring lyon vers 13. A lyon as the king of all the hellish fiendes to whome they voluntarily become serviceable Roaring as now ready to deuour the pray for so is the vse of lyons Amos. 3.4 to roare when they are vpō the pray Ramping that is hunger-bitten and so most eagerly violent vpon the pray as the lyons that were kept fasting for the deuouring of Daniell These are the causes of Christs afflictions vpō the soule properly The adiunct effects follow The adiunct is the quantitie of his misery vttered by cōparison to water spilt vpon the ground which cannot be gathered vp againe euen so saith the prophet my misery is irrecouerable v. 14. The effects are in number fiue First effect is the dissolutiō of the Animall facultie which is by this misery interrupted verse 14. the sinewes ligamentes brawnes tendons which are the instruments of sense and motion beeing forsaken by the animall facultie of the soule and so the bones which are as it were the studs of the bodie were laxed and vntied for the disioyning of the bones is exprest ver 17. Second effect that his heart which as anatomie teacheth is in the middest of the bowells was melted like waxe that is the vitall facultie was interrupted whose principall seate is in the heart from whence vitall spirits by the arteries whose originall is the heart are diffused to euery liuing part This vitall facultie was molten and quailed so as the soule ceased the execution thereof for a season Third effect that his strength was dryed vp like a potsheard that is the humidum radicale or naturall moisture which is the oile to the lampe of life beeing the foundation of our strengh and vigor withered and spent and so the naturall facultie decayed ther being not much more moisture in the partes of the bodie then in a potsheard baked in the ouen Fourth effect that his tong claue to his lawes he being scarse able through the fierce assaultes of Gods wrath to moue his tongue so that here probably may be cōiectured that the faculty of reasō whose instrument is the tongue was suspended though we denie not but also by this phrase the prophet