Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	conscience_n	faith_n	unfeigned_a	2,594	5	11.1136	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03771	Examen de ingenios. = The examination of mens vvits In whicch [sic], by discouering the varietie of natures, is shewed for what profession each one is apt, and how far he shall profit therein. By Iohn Huarte. Translated out of the Spanish tongue by M. Camillo Camili. Englished out of his Italian, by R.C. Esquire.; Examen de ingenios. English	Huarte, Juan, 1529?-1588.; Carew, Richard, 1555-1620.	1594 (1594)	STC 13890; ESTC S118803	216,544	356

memorie And if it be true that the good preachers of our time content their audience because they haue these gifts it followeth very well that whosoeuer is a great preacher can small skill of Schoole-diuinitie and a great scholler will hardly away with preaching through the contrarietie which the vnderstanding carieth to the imagination and to the memorie Well knew Aristotle by experience that although the oratour learned Naturall and Morall Philosophy Phisicke Metaphisicke the Lawes the Mathematicals Astrologie and al the arts and sciences notwithstanding he was seen of all these but in the flowers and choice sentences without pearcing to the roote of the reason occasion of any of them But he thought that this not knowing the Diuinitie nor the cause of things which is termed Propter quid grew for that they bent not themselues thereunto and therfore propounded this demand Why do we imagine that a Philosopher is different from an oratour To which probleme he answereth that the Philosopher placeth all his studie in knowing the reason and cause of euerie effect and the oratour in knowing the effect and no farther And verily it proceedeth from nought els than for that naturall Philosophy appertaineth to the vnderstanding which power the oratours do want and therefore in Philosophy they can pearce no farther than into the vpper skin of things This selfe difference there is between the Schoole-diuine and the positiue that the one knoweth the cause of whatsoeuer importeth his faculty and the other the propositions which are verefied no more The case then standing thus it falleth out a dangerous matter that the preacher enioyeth an office and authoritie to instruct Christian people in the trueth and that their auditorie is bound to beleeue them and yet they want that power through which the trueth is digged vp from the roote we may say of them without lying those wordes of Christ our redeemer Let them go they are blinde and do guide the blinde and if the blind guide the blind both fall into the ditch It is a thing in tollerable to behold with how great audacity such set themselues to preach who cannot one iote of Schoole-diuinitie nor haue anie naturall abilitie to learne the same Of such S. Paul greatly cōplaineth saying But the end of the commandement is charitie from a pure heart and good conscience faith vnfained from which verily some straying haue turned aside to vain babling who would be doctors in the Law and yet vnderstand not the things which they speake nor which they auouch Besides this we haue prooued tofore that those who haue much imagination are cholericke subtle malignant and cauillers and alwaies enclined to euill which they can compasse with much readinesse craft Touching the oratours of his time Aristotle propoundeth this demand why we vse to call an oratour craftie and giue not this name to a musitian nor to a comical poet And more would this difficulty haue growen if Aristotle had vnderstood that musicke and the stage appertain to the imaginatiō To which probleme he answereth That Musitions and stage-plaiers shoot at none other Butte than to delight the hearers but the oratour goes about to purchase somewhat for himselfe and therfore it behooueth him to vse rules and readinesse to the end the hearers may not smell out his fetch and bent Such properties as these be had those false preachers of whom S. Paul spake writing to the Corinthians But I feare that as the serpent beguiled Eue with his subtletie so their senses are led astraie for these false Apostles are guilefull workmen who transforme themselues into the Apostles of Christ and this is no wonder for Sathan transformed himselfe into an Angel of light and therefore it is no great matter for his ministers to transforme themselues as ministers of iustice whose end shall be their worke as if he should say I haue great feare my brethren that as the serpent beguiled Eue with his subtletie and malice so they also intricate their iudgment and perseuerance for these false Apostles are like pottage made of a foxe Preachers who speake vnderwiles represent verie perfectly a kinde of holinesse seeme the Apostles of Iesus Christ and yet are disciples of the diuell who can skill so well to represent an Angel of light that there needeth not a supernaturall gift to discouer what he is and since the maister can play his part so well it is not strange that they also who haue learned his doctrine practise the semblable whose end shall be none other than their works All these properties are well knowen to appertaine to the imagination and that Aristotle said very wel that oratours are subtle and readie because they are euer in hand to get somewhat for themselues Such as possesse a forcible imagination we said before that they are of complexion verie hote and from this quality spring three principall vices in a man Pride Gluttonie and Lecherie for which cause the Apostle said Such serued not our Lord Iesus Christ but their bellie And that these three euill inclinations spring from heat and the contrarie vertues from cold Aristotle prooueth saying thus and therfore it holdeth the same force to shape conditions for heat and cold more than anie thing els which is in the bodie do season maners and therefore printeth and worketh in vs the qualities of maners as if he should say from heat and cold spring all the conditions of man for these two qualities do more altér our nature than any other For which cause men of great imagination are ordinarily bad and vitious for they abandon themselues to be guided by their natural inclination and haue wit and ability to do lewdly For which cause the same Aristotle asketh Whence it groweth that a man being so much instructed is yet the most vniust of all liuing creatures to which probleme he maketh answere that man hath much wit and a great imagination and for this he findeth manie waies to do ill and as by his nature he coueteth delights and to be superiour to all and of great happinesse it is of force that he offend for these things cannot be atchieued but by doing wrong to many but Aristotle wist not how to frame this probleme nor to yeeld a fitting answere Better might he haue enquired for what cause the worst people are commonly of greatest wit amongst those such as are best furnished with abilitie commit the lewdest prancks whereas of dew a good wit and sufficiencie should rather encline a man to vertue and godlinesse than to vices and misdoing The answere heereto is for that those who partake much heate are men of great imagination and the same qualitie which maketh them wittie traineth them to be naughtie vicious But when the vnderstanding ouerruleth it ordinarily inclineth a man to vertue because this power is founded on cold and drie From which two qualities bud many vertues as are Continencie Humilitie Temperance and from heat the contrarie And if Aristotle had