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	spirit_n	vital_a	3,629	5	10.6721	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73478	Haggeus the prophet Where-vnto is added a most plentifull commentary, gathered out of the publique lectures of D. Iohn Iames Gryneus, professor of diuinitie in the Vniuersitie of Basill, and now first published, faithfully translated out of Latin into English, by Christopher Fetherstone student in diuinitie.; Bible. O.T. Haggai. English.	Fetherston, Christopher.; Grynaeus, Johann Jacob, 1540-1617.	1586 (1586)	STC 2790; ESTC S125271	158,555	366

faintely The reall induction No man ought to preferre before the Lord God almighty first him-selfe You are not your owne 1. Cor. 4. 10. Secondly his life Mat. 16. 25. Whosoeuer shall loose his life for my sake shall finde it Thirdly his countrey his parents his kinsfolkes his children his riches Mat. 19. 26. And whosoeuer shall forsake houses or brethren or sisters or Father or Mother or Wife or Children or landes for my names sake hee shall receiue an hundred folde and shall possesse eternall 1. Cor. 4. 7. life Fourthlye the gyfts of the minde What hast thou which thou hast not receiued But and if thou haue receiued it why boastest thou thy selfe as if thou haddest not receiued it * Fiftly honour and publike offices And Psal 2. 10. 11. 12 now yee kinges be wise bee learned yee that are iudges of the earth Serue the Lorde with feare and reioyce vnto him with reuerence Kisse the sonne c. Sixtly his death for euen hereby ought wee to glorifie God And Paul hauing a godlie hope saith * Christ shal be magnified in my bodie either by life or els by my death Neither doe I thinke the cōtrary of any other thing Therefore must we our selues in all our affaires in all our wordes and déedes serue wholly to the sanctifying of the name of GOD according to the saying of Paul * And whatsoeuer you doe in worde or deede doe it in the name of the Lord Iesus giuing thankes to God the father through him Certaine additions touching godly studdies 1 Erasmus doth worthely reprehend certain Italians as Politian and others because they did not ioyne Christianity but a certaine kinde of paganisme with the studdies of learning 2 For the studdies of Christians ought to bee holy and not prophane 3 They shal be holy if they be lightened and directed by faith and if the knowledge of God doe cause vs to worship God aright and to bée desirous carefull to deserue well of our neighbours 4 They shal be prophane if the searchinge out and knowledge of thinges be compelled to serue to our owne praise and gaine and to the fulfilling of our lustes and corrupt affections 5 And as the labours of the Iewes were accursed whenas neglectinge the temple they were verye carefull for their owne houses and priuate gaynes so are the studdies of those men accursed who neglectinge prayer holye assemblyes sermous and the sacramentes doe playe the Philosophers after the maner of the heathē that they may purchase to them-selues some learning which in time to come may serue their vayne lustes It becommeth those men which are students in Physick Philosophy Law to sanctifie their studdies with prayer and reading of the holy Bible The students of diuinitie and Ministers of the word of God must serue to the glory of God and for that cause must they seeke for and also begge at Gods hands the knowledge of heauenly thinges 8 For Sainte Hierome saith very well In Christes warrefare seeke not lucre of the world Our Lord Iesus Christ graunt vs grace to bee carefull for heauenly thinges and not for earthly thinges and sanctifie vs all and all our studdies that they may serue to the setting forth of the glory of his holy name Amen 12. Lect. Nouem 30. 1579. Verse 5. Nowe therefore thus saieth the Lorde of hostes set your heart vpon your waies Wee will handle thrée thinges in this place first the phrase or manner of speech and the wordes secondly the argument and thirdly the doctrine This manner of speech To set the heart vpon anie thinge is so to consider vppon any thinge that thou mayest vnderstand the same throughly the ministrie of the senses seruinge vnto this inquisition Ezechiel 40. 4. Thou sonne of man see with thine eyes and heare with thine eares and set thy heart vnto all the thinges which I shewe vnto thee On the contrarie not to set the heart vppon anie thinge in the Hebrewe tongue doth signifie not to regarde or marke what heauy thing is done or saide Isay 57. 1. The iust man perisheth and there is no man which setteth it vpon his heart and the mercifull men are gathered together and there is none that vnderstandeth that the iust man is gathered because of the euill which is about to come By such manner speeches the holy spirit mooueth attention Set it vpon thy heart He that hath eares to heare let him heare Mat. 13. 9. But why doe wee not all giue eare when the Lord speaketh and when hee worketh why doe wee not all turne our mindes vnto the works of the Lord Psalm 107. Heart The heart of man doth properly signifie the Lorde of life in mans body which receiueth by the Veynes and Synowes the benefits of others and sendeth into all partes of the body by the Arteries or vitall Veynes the vitall Spirit which is a liuelie flame not much vnlike the celestiall nature séeing that it doth not onely nourishe the members with the heate thereof but also helpeth the actions It putteth vs in minde of manie weightie matters whereof these are part First that as without the heat and benefits of the heart mans bodie cannot continue sounde and in good temperature neither can it liue because the heart is the fountaine of the vitall Spirits so without the holie ghost and his giftes the Church cannot florish Secondly as the Arteries and Veynes are coupled together and one entreth into an other one helpeth an other by nourishing and giuing life one to an other so ought there to be a mutuall participation imparting of good turnes among men whether wee respect the Church particularlie or all man-kinde generallie The commodities springing and flowinge from the heart are these 1 First it giueth life vnto the whole bodie according to the saying of Aristotle Cor est principium vitae omni parti datque viuificum calorem omni spiritumque cerabro hepati The heart is the beginning of life to euetie parte and giueth liuely heate vnto euery parte and life to the Braine and Lyuer 2 Secondly it ministreth the instruments of the principall actions in the Braine and synowes I call the vitall Spirites the next instruments the Actions the Cogitations the Senses and Motions But let these thinges passe and let vs briefly note the metaphoricall significations of this worde Heart The Heart by Metonymia doth signifie the middle parte of any thinge Exod. 15. 8. Psalm 46. 2. The heart of the Sea And of the Sepulchre of our Lorde Iesus Christe it is said The sonne of man shal be in the heart of the earth three dayes c. Mat. 12. 40. The same by Synecdoche doth signifie the power whereby man vnderstandeth and chuseth Rom. 10. 10. With the heart man belieueth vnto righteousnes 1. Tim. 1. 5. The ende of the commaundement is loue out of a pure heart a good conscience and a faith vnfained Hence come these manner of speeches To speake vnto the heart of Hierusalem Esay

finally which vnderstandeth not the thinges of God but the things that are of men I prooue that hee is vnfit for such godlie conference thus No man can dispute rightly about these thinges which he neither vnderstandeth nor yet alloweth but the naturall man vnderstandeth not th●se thinges which are of the spirit of God for they are vnto him foolishnes neither can hee knowe these thinges which are iudged spirituallie Ergo. c. 4 But the spirituall man will speake truely and proportionablie of the matters which appertaine vnto God I call him the spirituall man which is led by the spirit of God who acknowledgeth Christ Iesus a-lone to bee his maister and who in all thinges being lightned by faith doth ●éeke the glory of GOD. Hee is fit for such holie conference because comparinge Spirituall thinges with Spirituall thinges hée discerneth all thinges 5 The holy Scripture inspired by God is vnto him a marke and most certaine rule Whether prophecie accordinge to the proportion of faith Rom. 12. 6. Wee haue a most sure word of the Prophets to the which yee doe well that yee take heede c. 6 Hée declareth his vnderstanding according to the example of Christ Iesus both in apposing and also in answering I call the woorde of wisedome and knowledge or the excellent knowledge of the misteries of God Vnderstanding Apposinge serueth to the findinge out and pondering of thinges which concerne God For as wee must not answere before the opponent hath plainely declared his opinion so must not the consent goe before knowledge Answering must serue to the weighing and censuringe of matters and opinions that wee may freely testifie what the Lord hath reuealed to vs concerning the same 48. Lect. 31. March 1580. FOr-asmuch as the Lord doth commaunde vs ● The. 5. 21. to trie all thinges and to retaine that which is good wée must first conferre thinges together and afterward lay them vp in our heart GOD will not haue vs to belieue euery spirit but to trie the spirits whether they bee of God ● Iohn 4. 1. or no. Therefore let vs not take héede to those men which doo feigne any assertion such as this is Christ ascended that is hée vanished out of sight and doo commaunde vs to belieue the same with-out any authority of Scripture or reason saying that wée ought not to aske for any proofe there-of To conferre is diligently to compare one part of holy doctrine with an-other conferring the testimonies and the reasons together For there is no one part thereof repugnaunt to another but they doo all of them excellently agrée together Examples Hée which affirmeth that there is frée-will in a man that is not regenerate hee away originall sinne hee which either denieth or extenuateth * this he taketh away much Original sinne from the merits of Christ So hee which includeth in the breade of the Lords Supper the body of Christ corporally he gaine-saith the article of the Creede Hee ascended into heauen which wee must vnderstand historicallie and not allegoricallie So hee which will bee iustified by woorkes hath no part nor fellowship with Christ To lay things vp in heart is to lay vp déepely in the minde thinges which wee haue considered vpon and which wee doe well knowe that they may be readie serue for our purpose when wée haue néede of them as it is saide of Marie Luk. 2. 19. But Mary kept all these thinges pondering them in her heart 8 When-as the authority of Scripture is alleadged wée must sée whether wee ought to followe the written woorde or the meaninge there-of These two rules of Augustine deliuered in his third ●ooke of Christian doctrine Cap. 16. are worthie to bee remembred The first is If it be such a kinde of speech as containeth a commaundement or forbiddeth any wickednes or hainous offence or commaundeth profit or bountifulnes it is not figuratiue The second But if it seeme to commaunde any wickednes or haynous offence or to forbid commoditie or bountifulnes it is figuratiue Vnlesse saith hée you eate the fleshe of the sonne of man drinke his bloude you shall not haue life in you This seemeth to commaunde wickednes or an haynous offence It is there-fore a figure commaundinge vs to bee partakers of the Lordes passion and sweetely and profitablie to remember that his fleshe was crucified wounded for vs. Thus saith hee 9 Also wée must make marke the choise of the instruments of Logicke namely of a demonstration and an argument Wee must not dispute pro and con after the manner of the Schooles as doo the schoole diuines about these matters which are vndoubtedly true least the duller and simpler sorte bee made doubtfull But thinges which are vndoubtedlie true are to bee handled demonstratiuely that they may both be declared and also by most firme reasons be prooued to be true And false things are to bee brought to light that they may bee refuted they are also to be reprooued that their falshood being disclosed they may hurt no man 10 It shal be a point of singuler wisedome to know these men well which are our aduersaries For some men there be which are delighted in the truth other some there bee which are not so Of the former sort was Apollos of Alexandria an eloquent man mighty in the Scriptures whom Aquila Priscilla instructed more fully in the way of God Of the latter sorte are they of whom our Apostle speaketh And as Iannes Iambres resisted Moses so doe these men resist the truth men of corrupt mindes reprobate concerninge the faith But they shall preuaile no lōger for their madnes shall bee made knowen to all men as theirs also was 2. Tim. 3. 8. 9. As they which are willing to be taught are to be instructed with all méekenes so ought also the mouthes of the stubburne to bee stopped 2. Tim. 2. 24. But the seruaunt of the Lorde must not fight but he must be gentle toward all men apt to teach suffering the euill Instructing them with meekenes that are cōtrarie minded c. Tit. 1. 9. 10. 11. Let a byshop hold fast that faithful word according to doctrine that he may also be able to exhort with wholsome doctrine and to conuince them that speake against it For there are many disobedient and vaine bablers and deceiuers of mindes chiefly they which are of the circumcision whose mouthes must be stopped c. 12 We must only dispute about these things which are méete for wholsome doctrine According to that commaundement of the Apostle But foolish and vnlearned questions auoide knowing that they breede strife 2. Tim. 2. 23. And 1. Tim. 6. 20. 21. O Timothie keepe that which is committed vnto thee auoide prophane outcries about vaine matters and oppositions of sciences falsly so called which while some men haue professed they haue erred concerning the faith 13 When-as the truth of anie opinion appéereth by a demonstration wee must not doubt anie longer For as