Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	motion_n	spirit_n	vital_a	2,273	5	10.8790	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00812	A dialogue philosophicall. Wherein natures secret closet is opened, and the cause of all motion in nature shewed ovt of matter and forme, tending to mount mans minde from nature to supernaturall and celestial promotion: and how all things exist in the number of three. : Together with the wittie inuention of an artificiall perpetuall motion, presented to the kings most excellent maiestie. / All which are discoursed betweene two speakers, Philadelph, and Theophrast, brought together by Thomas Tymme, professour of diuinitie..	Tymme, Thomas, d. 1620.	1612 (1612)	STC 24416; ESTC S95612	68,496	81

of Iupiter who moueth about in 12. yeeres The seauenth Heauen is the Sphaere of Mars who signifieth his circular motion once in 12. yeeres The eight Heauen is the circle of the Sunne who goeth about the earth once in a yeere The ninth Heauen is that of Venus who maketh a reuolution once in 246. daies The tenth Heauen is the Orbe of Mercurie who moueth round about his circuit once in 330. daies The eleauenth being the lowest Heauen is that of the Moone who goeth about the earth once in 28. daies making in this manner 12. reuolutions in one yeere Thus you may perceiue the seuerall motions of the Heauens in their seuerall degrees Philadelph Shew me I pray you whether all these Heauens in generall or one more especiall is the cause of the procreation of the inferiour earthie and naturall bodies Theophrast Nunquā nimis dicitur quod nunquāsatis dicitur There is neuer too much spoken where the disciple is not weary in hearing Know therefore that as the Heauen which is called Primum mobile is the first of all motions which tendeth to place from which all other latter and succeeding motion as procreation alteration growing or augmentation and perishing or death doe come euen so that body which is carried about with a continuall motion and circuit must needes be the cause of all bodies procreated And it is a very ancient opinion of the Philosophers that the Sunne mouing Astrall influences is of greatest vertue and power which being placed by God in the middest of Heauen illumineth all things both aboue and also beneath it and with his beames maketh the whole world fruitfull euen to the very center of the same For as the fountaine of life in mans body is the center of his heart where that secret vitall spirit is contained from whence naturall heate doth spring heating illumining and quickning the rest of the members euen so the Sunne by his heate and light doth naturally quicken all the parts of the world both superiour and inferiour For in regard of his heate it is called the Heart of the world and in regard of his light it is called the eye of the world The Sunne is the most noble body of all things that are in the naturall Heauens and in the earth therefore in respect of the worthinesse thereof and vertuous power wherewith it is endued next vnto God it is called the parent of all things because the seminarie and formall vertue of all things is secretly comprehended therein Philadelph Then it seemeth that the Sunne by his continuall and yeerely course comming toward vs doth promote and set forward the procreation of things and going from vs doth cause their decay and perishing Theophrast It is very true which you say for it agreeth with Aristotle who determineth that the celestiall and mundane conuersion is the cause of those things which are begotten and which perish It is necessarie saith he that this whole world which compasseth the earth about be so continued with his superiour conuersions and motions that the whole vertue thereof may be gouerned thereby For that ought to be accounted the first cause from whence all things haue the beginning of motion And further saith he this cause is sempiternall neither hath it as touching place any determined end but is alwaies in the end Also in his booke de mundo hee calleth Heauen an Element farre differing from those foure knowne and common Elements which he affirmeth to be diuine and immortall and free from destruction But for as much as there is in the Heauens a double or two-folde reuolution and conuersion the one which is the most swift mundane motion which is finished in the space of 24. houres and the other whereby the seauen inferiour Orbes are turned backward by a contrary motion to that of the higher Heauen the first of these two going alwaies forward after one manner in a constant course without change cannot be the cause of life and death things so contrary But the latter carying about the wandring starres by the Zodiacke when it bringeth them to the North maketh the pleasant Spring and life of things but when it carieth these into the South it bringeth the fall of the leafe and the decay of things terrestriall By this perpetuall calculation of the Sunne and Starres the Heauen is maried to the Earth and the inferiour Elements doe ioyne with the superiour Philadelph Whatsoeuer is moued is moued of another What then is the cause of the generall motion of the Heauens in their seuerall Orbes Some haue thought that the celestiall bodies are moued of their proper formes Some according to Platoes opinion consent of the Philosophers haue denied them to be liuing creatures affirming that it is one of the greatest shew-tokens of life that those celestiall bodies haue the principall cause of their motion in themselues and that they stand not in neede of an externall mouer And for this cause not onely the most auncient Chaldean Astrologers but also the Chieftaines of the old Phisiologie as well Greekes as Egyptians as witnesseth Plato in his Cratilo and Epinomides and else-where haue thought that the Caelestiall Orbes haue life and Soule from whence motion proceedeth and that the whole world is quickned by an vniuersall Soule therein which they imagined to be sempiternall Yea this opinion was so setled in the mindes of the Atheniens that they condemned Anaxagoras of an irreligious conceit because hee durst affirme the contrary What say you to this Doe you agree to this Philosophie Theophrast I allow it not for it must be granted that God alone is the first mouer and chiefe cause of all motion and therefore men illumined with a more cleare light of the knowledge of God than the Philosophers had in stead of that imagined Soule of the world vnderstand a certaine created spirit which moued vpon the waters in the first creation which Spirit receiued power from God to quicken cherish and conserue all things in their kinde and order vntill the determined end of the same Therefore we may safely say that neither Heauen nor the Starres are animated as bodies organicall and for that cause cannot be meete habitacles for a Soule but are rather bodies regular and vniforme moued by a certaine naturall necessitie according to the wisedome of the Almighty For we know that God passeth the whole frame of the Earth Sea and Heauens who fulfilleth all in all And to preuent the great ruine thereof he hath of his great goodnesse and infinite wisedome appointed that generall Nature to defend and preserue this great worke by the vertue and moderation thereof And that by the continuall and yeerely reuolution of the eight Heauen and by the influences and vertues of the Starres Planets and Celestiall powers all things might be well gouerned and abide constant in their estate vntill the predestinated time of their dissolution And yet in such manner that God himselfe still ordereth all things in these secondarie offices according to

how large is the place of his possession Another point beside the greatnesse of the place where we shall dwell for euer which will encrease our happinesse is that in the same there shall be no manner of euill that may bring to Gods children sorrow paine or annoy so as it shal be verified which is said in the Psalme There shall no euill happen vnto thee neither shall any plague come nigh thy dwelling In this Kingdome God shall wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed A third point which shall encrease our felicitie will be the exceeding resplendant glory of the glorified bodies and creatures in that Kingdome For if one Angell is much more glorious then all that we can now see with our bodily eyes what a thing will it be and how glorious a sight to behold the whole hoast of Angels with their blessednesse beside the diuine Maiestie and glory of our God whose glory shall make vs to shine as the Sunne in the Kingdome of our Father And then hauing such glorified bodies after their owne likenesse we shall see God as he is and behold him face to face And therefore S. Augustine saith This onely sight of God is our happinesse and therefore it is onely promised to the pure in heart O what a ioy shall it be when at one view we behold the most high and glorious Trinitie and all misteries whatsoeuer are in God! for what shall not he see who seeth him that seeth all things Then shall mans minde haue perpetuall rest and peace neither shall it desire any further vnderstanding when hee hath all before his eyes that may be vnderstoode Then shall mans minde be quiet when he enioyeth that felicitie wherein all other things as in a fountaine and Ocean of all happinesse are contained Then shall faith haue her perfect worke Hope shall enioy that which she long desired but Charitie shall abide for euer Then shall be sung continuall praises vnto the Lambe and the song although it be alwaies sung yet it shall be euer new Philadelph O happy and sweet death which deliuereth the soule from this sinfull body as from a wretched and miserable prison to dwell with Christ in Heauen Phil. 1.23 which Heauenly meditation moued S. Paul to desire to be dissolued and to be with Christ For vpon this dissolution it cannot be expressed what ioy and pleasure the Soules of the blessed shall haue especially when soule body shall be vnited againe in the resurrection O ioy aboue all ioyes surmounting all ioyes and without which there is no ioy When shall I enter into thee saith S. Augustine when shall I enioy thee to see my God that dwelleth in thee O euerlasting Kingdome O Kingdome of all eternities O light without end O peace of God that passeth all vnderstanding in which the soules of the Saints doe rest with thee and euerlasting ioy is vpon their heads they possesse ioy and gladnesse and all paine and sorrow is fled from them O how glorious a Kingdome is thine O Lord wherein all the Saints doe raigne with thee adorned with light as with apparrell and hauing crownes of precious stones vpon their heads O Kingdome of euerlasting blisse where thou O Lord the hope all Saints art and the diademe of perpetuall glory reioycing them on euery side with thy blessed sight In this Kingdome of thine there is infinite ioy and mirth without sadnesse health without sorrow life without labour light without darknesse felicitie without ceasing and all goodnesse without any euill Where youth flourisheth that neuer waxeth olde life that knoweth no end beautie that neuer fadeth loue that neuer vanisheth health that neuer diminisheth ioy that neuer endeth Where sorrow is neuer felt complaint neuer heard matter of sadnesse is neuer seene nor euill successe is euer feared because they possesse thee O Lord which art the perfection of their felicitie This sweet and Heauenly meditation of S. Augustine if men would print it in their mindes would very much further them to the seeking of eternall felicitie Where is the zeale and loue of our Fathers become who for the feruent desire they had to enioy the felicity of the Heauenly Kingdome liued continually in straightnesse of life fared hardly prayed continually ●atched carefully and mortified their flesh humbled in sack-cloath and ashes in teares Mans life in this world is like a race and compared to a warfaring life wherein there must be running and fighting and violent motion to get the crowne and triumph So did S. Paul who saith I haue fought a good fight and haue finished my course 2 Tim. 4. I haue kept the faith from hence-forth is laide vp for me the crowne of righteousnesse which the Lord the righteous Iudge shall giue me at that day and not to me onely but vnto all them also that loue his comming Fighting running are violent actions and motions to preuaile in our purpose and enterprise So in this spirituall conflict which men are to vndergoe against the impediments which may hinder them in their course to true felicity as are riches honours pleasures and worldly prosperity there must be a violent wrastling and striuing Men that haue beene a long time exercised in worldly affaires onely and haue followed carnall delights with full saile can hardly be reclaimed to runne in the spirituall race without a certaine violent striuing against their affections Math. 11.1 whereby they doe as it were by violence plucke vnto them the Kingdome of God for custome breedeth a certaine Nature and to alter Nature great violence is required Therefore they that in the spirituall conflict intend to conquer the world the Diuell and the flesh must striue to haue the Kingdome of God come vnto them by the mighty power of the Spirit by whom they are armed before they can attaine to it For God then raigneth and ruleth in man when man pulleth vnto him by faith and loue the Kingdome of God And thus the Kingdome of God is said to be within vs. O that men would seriously consider these things then would they not labour so earnestly for things of no moment for the transitorie things which are meere vanity but would rather striue with might and maine to attaine to that most happy and blessed life wherein all eternitie and felicitie consisteth Thebrotus hauing read Plato his booke concerning the immortality of the Soule was so moued therewith that immediately he cast downe himselfe headlong from a loftie turret thereby thinking to gaine immortalitie Shall Platoes Heathen Philosophie so much preuaile with an Ethnicke which had no manner feeling of this felicitie that in hope of immortalitie he bereft himselfe of life and shall not the most sweet and comfortable promises of the Gospell of Iesus Christ much more perswade vs which haue the true knowledge of him and of his Heauenly Kingdome to forsake these vanities delights and pl●●●res of the world Remember often that worthie sentence Hee 〈…〉 aeternitas This life is a moment of time whereof 〈…〉 of death or life to come dependeth If it be a moment the 〈◊〉 thereof must needs be momentanie and miserable is that ioy which ●●th an end But the ioyes of Heauen are so perfect that nothing can 〈…〉 them nor taken away from them and therefore perpetuall 〈…〉 is the most happy and blessed place to resolue and set our 〈…〉 where no manner of euill shall happen vnto vs nor any plague 〈…〉 vs. Therefore settle thy selfe here and stand fast against all temptation so shalt thou more cheerefully shake off all carnall burthens and reereate thy selfe in this painefull race and battaile Philadelph I thanke you for your paines in this consolatorie motion to caelestiall glory wherein you haue much comforted mee with the consideration of true felicitie In comparison whereof I doe with my heart confesse that all the ioyes of this world are but anguish all mirth but heaninesse all delight but sorrow all sweetnesse but bitternesse and all the beautie of the flesh but grasse deformitie and meere vanitie And thus taking my leaue of you crauing pardon for my importune holding you I commend you and my selfe to the protection of that great euer-huing God who keepe vs in true faith and feare and so prepare vs for death that we may enioy the Heauenly Felicitie which is to come FINIS