Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	begin_v	love_n	love_v	2,171	5	6.3452	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15703	A nevve anatomie of vvhole man aswell of his body, as of his soule: declaring the condition and constitution of the same, in his first creation, corruption, regeneration, and glorification. Made by Iohn Woolton minister of the Gospell.	Woolton, John, 1535?-1594.	1576 (1576)	STC 25977; ESTC S120280	46,530	114

that many are choked oppressed with the thornes of this world and very fewe ridde them selues oute of the same All godly men ought to acknowledge this their great infirmitie and to pray continually that God of his mercy woulde vouchsafe to gouerne our pathes and steppes in this slippery way of the worlde that eyther we may not fall at all into foule offences or at the least that we may not be drowned vtterly perish in the same The newnes of mās hart regenerat is al so such that some diuine motiōs are lightened and as it were kyndled So there beginneth both a certen harmony of affections in the harte and also a certaine consent of the mynde will and harte And so it conceyueth by the ayde of the holy ghoste and not of it selfe some sparkes and seedes of a reuerende and childish feare of god a loue of God and godly thinges a wonderfull tollerancy and patience in afflictions and a lothsome detestation of sinne and vvickednesse It beginneth to restraine brydle raging affections and embraceth hys ●auen Christiā with loue and charity Albeit not so perfectly as the lawe requireth Thou shalt loue the Lord thy god withall thy harte thy neighbour as thy selfe For the perfect exact fulfilling of the law belongeth to perfect incorrupt nature There remayneth therfore in the harts of men regenerate not onely a greate infirmitie coldnes dulnesse to all good motions but the same motions are confounded tumbled together as it were with a certaine whyrlewind And moste commonly corrupt affections beare rule and burst out with great shame and infamie as flames of lust desire of reuengement malice hatred either too much or preposterous feare or loue of externall and temporall thinges And many in these stormes and tempests are vtterly caste oute of Christes shippe and other some with muche adoe aryue in the hauen in a bote all to rent and torne as experience in all ages maketh manifest The hart therefore is muche lyke a roring sea of furious affections subiect to diuerse stormes and tempestes which if it be not made calme and quiet with the holy ghoste it will make greater shipwrackes in sinne then saylers do in Scylla and Charibdis The fountaine origine of these stormes tempestes is originall sin as I haue often already repeated so deepely rooted in oure nature Which the foule feend with his craft furor and power ouer miserable men meruelously augmenteth and increaseth And therefore Dauid beeing regenerate prayeth after this maner Create in me O God a cleane harte and renewe a right spirite within me He felt no doubt in him selfe these raging fluddes of the hart wherewithall hee vvas tost and almost oppressed diuersly and with great daunger neither was he able to resist the same withoute the ayde and assistance of the holy ghost The man regenerate then by Gods grace beginneth nevv obedience internall and externall whiche is acceptable to god through Iesus Christ who sayeth vnto vs I am the vine you are the braunches he that abideth in me and I in him that man bringeth forth much fruite for without me ye are able to doe nothing When wee are therefore ingraffed in Christe by regeneration and made good vve may doe good vvorkes as the Apostle euidently declareth We are his vvorkmanshippe created by Christ Iesus in good workes which God hath prepared that we should walke in But we muste alwayes remember that the good workes of men regenerate are not perfect in this lyfe according to the declaration of the law Thou shalt loue the Lord thy God with all thy hart with all thy soule with all thy strength and thy neighbour as thy selfe And therefore man regenerate hath not remission of sinnes and inheritance of eternall lyfe by meanes of his ovvne iustice which is vnperfect but onely by iustice imputatiue which is deriued vnto him by the iustice of Christe yet the mā regenerate hath this solace and comfort that his newe obedience is acceptable and pleasant vnto God Because he is reconciled to God by faith in Christ and all his vvorkes accions and obedience springeth of fayth And moreouer almighty God of his greate and abundant mercie doth recompence and crovvne this nevve obedience both in this lyfe and in the life to come This punnishment continueth all the dayes of mannes lyfe in this vvorlde that the greate dignity authoritie and rule which our parentes had before the fall ouer other liuing creatures is not restored vnto him againe The pleasure of God is that some signes of our corruption and transgression shoulde alvvayes be obiect vnto our eyes That we might the rather thereby feare and obey his maiestie And yet we may also see Gods blessing in making many beastes not onely tame but also as it were familiar and domesticall seruantes vnto vs and that more willingly and prosperouslye they serue vs then they serue the wicked and vngodly And in lyke maner the fertilitie of the earth is not perfectly restored in this lyfe to man regenerate and yet by the blessing of god all liuing creatures are fed as the Psalmist saith There is no scarsitie to those that feare him There yet remaineth also in the mariage of man regenerate certen signes and admonitions of his transgression as in that childrē are borne with paine peril of their parent are all by nature the sons of wrath And yet notwithstanding God is present with his seruants in their mariages and mitigateth the karkes cares thereof but also conserueth prouideth peace sendeth some Halcions dayes And often tymes for one good mans sake he blesseth whole regions and countries as the examples of Ioseph Danyell and many others do sufficiently declare The godly also haue this prerogatiue that because they be true and lyuely members of Christes church they onely may assure them selues that they bring forth seedes and plants of the heauenly Ierusalem and are as it were Nurceries bringing foorth as Plato called them worshippers of the diuine power and maiestie The tyranny and furor of the diuyll againste menne Regenerate ceasseth not in thys lyfe because sinne remayneth yet in oure nature And Gods will also is that the enemie of mankinde shoulde bee perfectly knovven that both the greate benefites of Christe mighte more clearely shyne and shevve them selues and also that the excercyse of fayth and confession might be more frequent and common amongst his faythfull seruantes and louing children For albeit the prince of this world be iudged already and hys power and weapons made dull and broken yet he is not altogether remoued out of this vvorld separated from the Sainctes for that shall not be absolued and finished before the last day And because mention hath oftentimes bene made of men regenerate and not regenerate to ●●ende their differences may be more manyfest I vvil put downe certayne

pleasure vvas to be read and knowen in the consideration and contemplation of man vvhom he made of suche excellencie that he vvas capable of his Image that in his soule and body and in all his interior and exterior povvers and accions he might shevve foorth some likenesse of God but fynyte and suche as vvas conuenient for a creature This Image of God in man gratuite or create had before his fall many excellent qualities First in respect of the Minde Will and Harte vvherein vvas a maruellous diuine Harmonie and consente Sainct Augustine vvente about too shevve the difference of the three persons in Trinitie by the consideration of this Image of god in man Jn manne sayth he there bee three principall thinges The Minde begetting or breeding the Cogitation And the cogitation vvhich is the Jmage of the thing cogitated And the Will vvherein there is both ioy and loue These three things he applieth after this maner The eternall Father signifieth the Minde begetting in Cogitation the eternall word the second person in Trinitie The Jmage formed in cogitation signifieth the sonne of God And the Will shadoweth the holye Ghoste This collation muste needes bee pleasaunt to humble Mindes For therein vvee see that man is appoynted to bee a testimonie of God namely that hee is an Essence intelligible and mouing him selfe And although sainct Augustine doo vnderstande the image of God in manne of the substaunce of the Soule Minde and Will yet all the learned menne almoste doo comprehende the gyftes together vvith the substaunce or as they vsually speake the vertues of perfect Nature in eche parte of the Soule agreeing vvith the diuine Mynde For so sainct Paule in the vvorde Image vnderstoode not onely mans substaunce but the gyftes or povvers vvherein suche vertues doo shine as are consonante vvith the minde diuine whiche giftes were distinct and separable from the substaunce it selfe as it is manyfest by mans fall vvherein these excellent proprieties vvere loste the substaunce of the Minde Wyll and Harte vnto thys day abyding and remayning But to returne to these excellent properties of the soule before mans fall There shyned a cleare light in mannes Minde to vvitte a perfecte knovvledge of God and a communication of his diuine wisdome whereby he knewe both Gods substance and will And also that man was to this ende created that not only this knowlege might shine in him but also that he shoulde with a grateful willing mind shew obediēce to his creator Besides this knowledge of all diuine things which were nedeful to man in the seruice of God and toward the attaynement of eternal life the Lorde endewed him with a right excellent knowlege of matters Morall and Natural that he was able to conceiue the qualities and inclinations of all liuing thinges So that as soone as he sawe Eua he sayd by and by This is bone of my bone and flesh of my flesh and she shall be called Virago because she was taken of the Man. He vvas profoundly seene in Philosophie as it appeareth by the Historie of Creation vvherein we reade hovve he gaue names to euery liuing creature according to their natures and qualities In mans will there was a conuersion to god that is to say an vniuersal obediēce to his lavve hauing an ardent loue of God and all vertues flagrante bent and directe to that ende that the firste example might be knovven and honoured therwith was annexed a libertie in all accions that he might both shewe vnto god willing obedience and also auoyde all thinges vvith iudgement that were displeasant to his Creator In the hart all affections and appetitions did obey his minde will neither was there dissétion in any thing So that there vvas a Diuine harmonie of the minde will and harte For as the minde did rightly knovve god and his wyll so the hart the wil did thinke one thing he loued god earnestly neither was there any thing in mans nature which was not pure holy sincere And euery orgaine parte and instrument of mans substance had facultie and readinesse infused into them by god that they vvere both vvilling and hable to doo the thinges required by god at their hands which god according to the law of obedience had imprinted and as it were stamped in Reasonable natures There was also in this image of god in man a preheminencie superioritie aboue all other inferior creatures whom he excelled many wayes both in reason and quicknes of senses aswell in forme and stature of body vpright looking towarde heauen as also in agilitie and mobilitie of accions and especially in that soueraigne power and dominion which he had ouer all inferior creatures as it were an Emperour ouer his subiects For as God is the vniuersall Lorde king and gouernour ouerall creatures euen so it pleased him to collate vnto man a certayn dominion particular limited vnto whom they would haue yeelded obedience gladly haue reputed him for gods Lieuetenant if he had reteined the image of god in him sincere and vncorrupted which dominion albeit by our ruine it be exceedingly impaired in mākind yet it is somwhat restored by faith Thou shalt treade vpon the Adder and Cocatrice Daniell was cast to the Lions The Lord prayeth with the wild beastes in the wildernes Paule was not hurt of the Viper Sāson Dauid ouercame lions and we may daily see litle childrē with a sticke to rule huge mighty bodied beastes through the maiesty of gods image whiche yet after a sort shineth in man and is very fearfull and terrible vnto them Herevnto vve may adde mans authoritie preheminence in consideration of his beginning coueniencie and ende For as god is the beginning of all things in creation so is Adam the beginning of all men by generation And as god hath a conueniency with all thinges and all thinges ought to looke vpon God So is man microcosmos that is to say a little vvorld and a lord in respecte of inferior creatures that they all should reuerence and honor him And as God is the ende of all thinges So is man the ende of all inferior creatures they beeing made for mans sake that he might be a ruler ouer thē And according to the wise mās saying moderate gouerne the round worlde in equity iustice Finally this image had an assured hope of immortality that his life shoulde be blessed eternall not subiect to death For the diuinity it self is immortal after the which as the scripture saith man was created If therfore mā had not fallen into sin this nature blessed estate in creation had indured for euer it should neuer haue ben we●ke or old it shuld not haue ben cōsumed with heauines or diseases But yet liuing in Paradise shoulde haue ben thēce translated into the celestial spirituall life And vnto this image God added ouer besides the blessings afore mencioned a certen especiall

loue of pietie and all other heauenly vertues vntill vve haue runne out our race in this life do come vnto the goale or garland of promised felicitie vvhich is so incomprehensible to all humaine speeche penne and cogitation that the Apostle in the declaration therof findeth in him selfe some defecte and vvante and therefore repeteth oute of the Prophet The eye hath not seene the eare hath not heard neither hath the hart of man conceyued those Ioyes vvhiche God hath prepared for those that loue him FINIS The knowledge of Anatomy profitable for mans lyfe The knowledge of anatomy doe induce vs to thinke y there is a god Galen vsu part alijs locis Iob. 10. 37 38. 39. Psa 19. 33 133. Wysd 7. The consideration of the spirituall anatomy and y fruite thereof The knowledge of the se thinges commeth out of gods word Man partly the fayrest partly y foulest of visible creatures The Ethniks know the disease of our nature but they know not y cause Aug. contra Iulia. lib. 4. ca. 14. Hom. in aliqu scrip tos locos Cicero his sentence of mans soule De finibu● liber 1. Tus quest li. 1. 3. 5. Nature yel deth to corrupt affections Mans nature before his fall Cic. tus 1. 4. Cicero hys speeche consonant to y scripture Cicero lib. de legibus Mans soule in the state of innocency a good captayne or guide to liue well Rom. 2. Man in the state of innocency a sufficiētscholemaster to him selfe A plaine explication of the premisses by a cōpa●●son of the nature of brute ●eastes Cic. tus 5. Nature the common parent of all thing Nature hath giuen to dyuers beastes dyuers inclinations A speciall disposition of some particuler liuing creatures Man instructed by a consideration of the nature of brute beastes Jere. 1. The excellencie of mans nature Melan. de anima in locis com Mans power before his fall Tert. contra Marcionem Luthe in Genesim The necessity of this doctrine Col. 1. 2. Co. 4. Heb. 1. Of y word Image or ●imilitude Gene. 1. Calu. Inst lib. 1. Gene. 1. Gene. 5. A differēce betweene image similitude Ex Augu. de quantit●te anim● Pet. Mar. in cap. 1. Gene. Luth. super 5. Ge. Two significations of y image of God. Colo. 1. 2. Co. 4. Ioh. 14. Now christ is y image of God how ●● is the image of God. Gene. 1. Colos 3. 1. Cor. 11. Theodret quest 20. in Gene. what this Image of God in man is Aug. li. 14 detrinitate ca. 8. Pet. Mar. in 1. cap. gen et in locis com lo. xij fol. 101. Cal. lib. 1. inst Luth. in gen ca. 1. whether man is the image of God in respect of his soule or bodye or of both Arabian heresie Anthropomorphites Ioh. 4. Doubtes answered resolued touching this matter The duetie of man in y consideratiō of these things Augu. lib. 14. de Tr. cap. 8. The excellent qualities of man before hys fall The excellencie of mans mind Mans wil. 〈◊〉 hart and affections Man had a lordship ouer al wiling creatures Psal. 91. Great beastes ruled by little children Mans beginning ende Sap. 2. Mans immortality Gen. 3. 5. If m●● had not sinned he shou●de haue b●ne translated ●ute et Paradise into heauen Immortality annexed to y outward Sacrament How man loste Gods Image The deadly wounds which man receiued by transgression Bonauentura woundes in mannes mind woundes in mannes will. Gen. 6. woundes in his whole nature Adam felte y greuous sores and smartes of these woūdes Howe Adā in these miseries was comforted Adan sawe some effects of hys sinne in his children Cayne God himselfe lamenteth mans fall Gene. ● The second death came not by and by after mans fall Man lefte as a pylgrime or exiled man vpon the earth All the children of Adam subiect to death A do●eful lamentable 〈◊〉 of mans 〈◊〉 by certayne auncient fathers Aug. cōtra Iulianū li. 4. cap. 14. repetit ex lib. 3. Cic. de repub De Ciuita ●● dei lib ▪ 22. ca. 22 Ludouicus Viues in 22 August ▪ de Ciui ca. 22 Barnar in sermone 1. paruorum sermonū what is reteyned in mans nature of gods image The Gentiles Ethnicks are ignorant of the fall of man. what know ledge remaineth in man touching y first table what knowledge he hath lefte vnto him in the second table ● differēce betweene mā brute beastes Psal. 49. August de peccat ori contr● Pelagia●●● Rom. 1. 2. Mannes knowledge in the properties of things altogether lost Adam before his fall an excellent Philosopher Man hath loste all holines of body soule Iob. 14. Reg. 3. What instice y Ethnicks haue Mans power and faculty in spiritual thinges lost 1. Cor. ● Medaea Man hath yet left som vnderstanding in worldly things All mans vnderstanding in worldly things is a portion of gods image yet remayuing Mans power dominia oncr liuing creatures much impayred Eze. 5. A duble cōmodity 2. Reg. 17. 1. Reg. 13. 2. Reg. 2. Man hath lost eternall felicitie ▪ and blessednesse Death the possessor of all men and the cause therof The sting● of death The vse of this doctrine Errors cotrary to this doctrine Psal. 51. Rom. 8. Synergistae 1. Cor. 2. Rom. 2. Gods mighty mercy Ethnickes 〈◊〉 at 〈◊〉 〈◊〉 of regeneration The signification of the worde regeneration Ioh. 1. 3 Tit. 3. 1. Pet. 1. 2. The definition of regeneration Math. 28. ●ar 16. Iohn 3. Tit. 3. The work of regeneration appointed frō the beginning ●eparatiō of man by Iesus Christ Exhortations to repentaunce what kinde of iustice ●s restored in regeneration Phil. 2. Of y minde renewed Ephe. 4. Colos 3. 2. Cor. 3. Muche ignorance and blindnesse yet remayning in mās minde 1. Cor. 13. Gal. 5. why excellent lightes of Christes Church ●o e●●●●●all Of the will renued after regeneration Phil. 2. Rom. 7. The weaknes of the godly in the houre of death and the cause thereof Rom. 7. The principal cause of the patience and strēgth of martyrs ●n their ●assions 1. Cor. 10. The power of will regenerate in temporal thinges What men not regenerat cheefly respect in their accions Ioseph his accions and the ground thereof A great● diuersity of mans wyll both in those that be regenerate and not regenerate The spots in the godly Loth. Dauid Hely The thornes of thys world Of the hart of man regenerate Perfect nature onely perfectly fulfilleth y lawe Greate infirmityes remayne in mans hart after regeneration The effects of raging affections The harte is muche lyke a troubled sea of raging affections Of the good accions work of men regenerate The good workes of man regenerate are vn perfect in this lyfe The comfort of men regenerate Of the dominion of man regenerate ouer other liuing creatures Of the frut fulnes of y earth Psal. 3. 4. The mariage of men regenerate Ephe. 2. Ioseph Da●ell Plato Of the tyranny of y Deuil Autitheses or certen differences betweene man regenerate and not regenerate Why the vertues noble actes of the Gentiles are esteemed The cōmoditie of this doctrine Errors cōtrarie to this true doctrine The Papistes Saduces Libertines Gala. 5. Gnosticks Anabap. c. Th ende of all thinges is at hande Of the qualities properties or glorified bodies Ex Pet. Mart. in 2. Re. 4. The firste conditiō of glorified bodies is unmortality 1. Cor. 15. Rom. 6. 1. Cor. 15. Glorified bodies need no sustentation of corporal food Luk. 22. Glorified bodies indued with shining brightnes Phi. 3. Dan. 12. wise 3. 4. 5. Glorified bodies indued with agility wised 4. Vbiquistae Glorified bodyes impassible 1. Cor 15. Passions of two sor●●s What kind of passions y glorified bodies shal haue Glorified bodies thin and subtill A naturall body and a spirituall body 1. Cor. 15. Esa. 6. 4. 1. Cor. ● Agaynst vbiquitie Of what age bo●ies shal be in the resurrection Ephe. 4. The qualities of wicked mens bodies in the resurrection Iustice imp●tatiue Math. 22. 2. Pet. ● Esai 65. Translation into the kingdome of heauen Luke 23. Rom. 8. 2. Tim. 4. 1. Pet. 1. and ▪ 5. 1. Cor. 13. Perfect ●bedience in men glorified John. 3. The torments of hell The payne of losse Payne of sence Sap● ● 4 ●f y eq●●litie or inequalitie of ●oyes in ●ternall life Rog. Allaeus ex Pe. Mart. in 1. Cor. 14. The sicke-mans salue Drigans the Ch●lias●●s error touching y saluation of all men It were better for y wicked neuer to rise a gayne Pe. Mar. in 1. Cor. 15. Rom. 5. The state of man glorified excelleth y firste state of man after his creatiō Glorification is properly the worke and gift of Christ Rom. 5. Rom. 4. Joh. 14. 10 ●heworke of redemp●ion is only Christes Joh. 14. Jo. 16. 7● Athanasius Origines Ephe. 4. August libe de s●lut doc cap. 3. The effect and fruite which shoulde spring by the consideration of these thing●● Phi. 1. R●u 14. Phi. 3. Ecclsi 1. Godly men are satisfied onely in the fruition of heauenly thinges Reu. 21. A certen description of the ioyes of heauen out of the holy scripture Esa. 64. 1. Cor. 2.