Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	brain_n	spirit_n	vital_a	2,340	5	11.1626	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64750	A sermon preached at the publiquf [sic] fast, March the eight in the afternoon, at St. Maries Oxford, before the members of the Honourable House of Commons there assembled by Henry Vaughan ... ; and printed by their order.	Vaughan, Henry, 1617 or 18-1661.	1644 (1644)	Wing V128; ESTC R233020	26,918	34

written there but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for his righteousnesse sake He spoke like a Jew or a Jesuite none I beleeve without it though not for it There is certainly a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Heaven a scroll wherein all our actions good and evill are written downe Nazianzen is very expresse We shall be all inscribed in that Book {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but according to the quality of our workes past hit herto Thou needest not trouble thy doubting soule with an overcurious search into Decrees and Mysteries but fixe thine eye upon the lower rounds of the ladder and assure thy self with much confidence that if thy good works here below be 〈◊〉 at all thou art wiped out of the book of the living thou art not written among the righteous It hath been alwayes observable that the most earthy soules have with greatest presumption and confidence ever pretended to the more raised and highest agitations of the mind even unto rapture and extasie as the Gnostickes and Valentinians of old who though they were of men the most brutishly carnall yet conceited themselves to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} spirituall so farre exalted above the ordinary spheare of mortalls that they disdained to make use of the body for any vertuous action fancying themselves saved by the refined speculation of some hidden mysteries not much unlike the Antinomians and Euthusiasts of our times who building meerly upon the whisperings of their private spirit and their skill in the many scores of abused Texts with so little scruple break through all the barres of Law and Gospell and yet professe themselves the onely Christians It seemeth it was Christs businesse to ease our shoulders not only from that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the insupportable burthen of Ceremonies and the Malediction of the Law but to disengage us like wise from the observance of the Morall precepts not to fulfill but disanull the Law to introduce and authorise not a sober liberty but meere humane licentiousnesse There is with the Apostle a Wisdom of the flesh and a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a kind of flesh and fleshines in the very mind and spirit This is the Godly wisdome the Spirit the Men vaunt of These be they which separate themselves sensuall having not the spirit Iude v. 19. The curious Affectation of knowledge joyned with a neglect of righteousnesse spreadeth it selfe farther and is indeed the Epidemicall disease of this age For whereas Religion is the knowledge of the truth which is after Godlinesse we are so much for the knowledge and the ever learning that we have lost the godlines we know not what is to visit the fatherles Widdows in their afflictions to cloath the naked and to feed the hungry to doe good and distribute which makeup the better halfe of Religion Therefore Nazianz. well defineth it by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a right obedience and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is to be religious is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with the Etymologist the reaching forth of the hand to put ones life in his hands as Iob puts his 〈◊〉 13. 14. that is in S. Gregories Allegorie Cordis intentionē in opere ostendere to shew forth the intention of the heart in the work Now it is our common malady that the vitall spirits are not naturally dispensed from the heart into the hands and feet but fly upwards to the brain The Vines in the Naturalist are perfect emblems of us which were more fruitfull above more barren beneath The Platonists among their many excellent discourses that the Soule ought to be purified that this purgation was to be wrought according to its principles so they terme faculties {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the reason understanding and will not them without this The Scripture faith the same Act. 15. God purifying their hearts by faith by faith a divine virtue affecting and seated in both the faculties of the Soule purifying both Thus 2 Cor. 4. 6. God hath shined in our hearts there is the will to give the light of knowledge there is the understanding purged For this like some transparent body transmitteth the beams when once they have chased away those its grosse mists of dulnesse and ignorance into the Will where they unite and concentring produce heat which strongly worketh out the corruptions thence and disposeth it thus purified chafed and suppled with charity for good works Consider now what a worthlesse thing is light without heat it is but the splendor of a putrid Gloworme or the blaze of an empty Meteor The wisdom of the Prudent is to understand his way saith the wisest of men Prov. 14. 8. This is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the wisdom of the Iust Luc. 1. 17. and that which is seated in the very heart-roots 〈◊〉 38. 36. The Philosopher that defined Science by Prudence which is a Practick habit was not much mistaken Iamblicus describeth true Wisdom by righteousnesse nor was that known in Plato's schoole whereby men were assimilated to the divine nature but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to become righteous and holy The knowledge of God is to judgement and righteousnesse as appeareth out of Ierem. 22. v. 15 16. Thus Hos. 6. 3. where it is ut cognoscamus Dominum that we may know the Lord the Hebrew Scholiacs read it that we may worship and serve God Meer speculation without practice be it never so cleare and refined is but vaine and fruitlesse it is but like the wearing of a glazen eye which though it be resplendent yet is it altogether vnserviceable for the guidance of our motions The Pharisees here were knowledge broad Phylacteries of Law from their foreheads down to the very skirts and frienges of their garments and yet our Saviour termeth them Fooles and Blind For what greater argument could there be of ignorance either exceeding grosse or most pernitiously wilfull in them then to offend with so much conjoyned light and like Charon in Lucian therefore to stumble because arrived from the darknesse of Hell in sight of the Sunne I told you out of S. Paul of a Wisdome or rather prudence of the flesh a great bane of Piety S. Austin expounds it of an unrighteous Civill Prudence And because I am told by some learned Interpreters that the Scribes and Pharisees here had they joyned righteousnesse and prudence together might have sate in Moses his chaire uncontrolled have escaped the sharp reproof of my Text I shall speak something of the necessary conjunction of these two Inevery laudable Counsell and Resolve as there must be Prudence to chuse the Subject meanes with their Proportion so