Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	faith_n	part_n	1,993	5	4.8284	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09088	The second part of the booke of Christian exercise, appertayning to resolution. Or a Christian directory, guiding all men vnto their saluation. / VVritten by the former author R.P..; Booke of Christian exercise. Part 2.	Parsons, Robert, 1546-1610. Christian directory.; Parsons, Robert, 1546-1610. First booke of the Christian exercise.	1592 (1592)	STC 19382; ESTC S126315	217,410	610

and are assertained of resurrection to glory in y e life to come by hys mighty working that is able to subdue all things to hymselfe Seeing therefore that the summe and substance of our whole Religion and of our eternall saluation or damnation consisteth in the knowledge of thys one vertue it shall be worth the labour breefely but yet plainly to describe the forme force and nature of thys faith whereof we speake Wherin you shall not looke for the diuers significations which that word receiueth in scripture nor for any declaration of those vnprofitable faythes wherof S. Iames speaketh which are cōmon to the wicked and to the deuils themselues whereby they beleeue that Iesus is that Christ but heere my purpose is to entreate of that liuely and sauing fayth which is peculier and propper to the elect and chosen chyldren of GOD whereby th●y beleeue tha● Christ is theyr Iesus by whom they are saued from theyr sinnes from the punishment due vnto them for the same and by whom onely they are restored vnto the fauour of God and made heyres with Christ of his heauenly kingdome In the Epistle to the Hebrues there is a notable description of that liuely faith where it is said to be y e ground of things that are hoped for and the euidence of thinges y t are not seene Of whi●h description of y e Apostle we may make a plaine definition after thys sort Fayth is an assured perswasion of our saluatiō by y e means of Christ which is grounded on the promises of God and sealed in our harts by the holy Ghost This definition is drawne from the forme and propertie of true fayth but the other in the Epistle to the Hebrues seemeth rather to be taken frō the substaunce of faith and speaketh of the obiect matter thereof But both of thē tende to one the same thing namely to expresse the nature of true fayth to consist in the certainty of that eternall lyfe which is purchased vnto vs by Christ Iesus which althogh we enioy not presently yet by faith we are as fully assured of it as if we had possession and fruition thereof already And heereof it is that y e Apostle calleth it plerophoria fulnesse or assurance of fayth when wee are perswaded that wee are so highly in Gods fauour that nothing is able to separate or remoue vs frō the loue that God beareth vs in his sonne and our Sauiour Christ Iesus Thys fulnes of faith containeth in it these three things Fyrst a notice or knowledge of the mercifull promises of God in Christ Iesus Secondly an vndoubted perswasion of the truth of those promises And thirdly the applying of the same to the comfort of our soules and consciences for our saluation For as it is not enough for a man to haue meate vnlesse hee also eate it digest it so it is not enough for vs to know the promises of God vnlesse we beleeue the same to be true and apply them to our owne selues And as it is not enough for a wounded man to haue a soueraigne salue or Medicine in hys windowe vnlesse he apply it to hys wound so is it not sufficient for vs to knowe that Christ is the Sauiour of the world vnlesse also we acknowledge hym to be a Sauiour vnto vs lay hold on hym by the hand of fayth Wherefore thys is the propertie and effect of a sauing fayth euen to apply Christ wyth hys gyfts vnto euery one of the faythful to make all cōclusions of Gods promises particuler that is peculier to themselues and their own saluation And therefore it is that fayth is called the lyfe of the soule because it is the instrument wherwith Christ the true lyfe foode of our soule is to be eaten Yea it is the mouth the tongue the teeth the stomack and that heate of our harts and soules whereby Christ the word of GOD is spiritually taken eaten and digested of vs wyth which worde or rather with which Christ our soules doe lyue namely with the flesh blood of Christ which we eate and drink whilst we embrace receiue Christ by a lyuely fayth Wherupon S. Cyprian hath thys sweet saying Quod est esca carni hoc animae est fides c. That which meate is to the fleshe that is ●ayth to the soule That which foode is to the body that is the worde to the Spyrite So that fayth is the bond which doth so straightly vnite and knit vs vnto Christ no otherwise then the members are vnited to the heade whereby we pertake his spiritual graces as the members of mans body receiue nutriment from the head and in a word what good things soeuer are necessary for our eternall lyfe doe flowe and are deriued vnto vs from Christ as from a most plentiful wholesom fountaine are c●nueied vnto vs by the instrument of fayth as by a strong and substantiall Conduit-pype It were too long and not so pertinent to the purpose to re●ite all the prope●ties of this s●●ing faith wherof we speake it may suffise ther●ore to haue shewed you these few notes and effects thereof by the due consideration whereof it shall be easie for any to examine try themselues as the Apostle speaketh whether they be in the faith or no consequently whether they be true Christians for the first part of y t profession namely for matters of beleefe which cōsisteth as hath been shewed not onely in beleeuing whatsoeuer is propoūded vnto vs in the holy Scripture although that also be a true fayth but also in the assurance of Gods loue fauour towards vs wrought in our harts by the preaching of the Gospel sealed by the holy Ghost whereby we do firmely perswade themselues that our sins are as vtterly forgiuen vs for Christ his sake as if he neuer had committed any and his righteousnes as perfectly imputed vnto vs as if we had performed the same in our own persons Wherfore to cōclude thys first part of our present speech hee that not onely protesteth with S. Ierome that he dooth abhorre all sectes and names of particuler men as Marcionists Montanists Valen●inians the lyke which like the builders of Babel haue built vp Churches Sinagogues and Conuenticles to gette themselues a name that men might be called after them Marcionists Montanists and such others hee I say that loatheth detesteth sects and as hee was not baptised in the name of Marcion Montan or Valentine but in the Name of Iesus Christ so refuseth hee to be called a Marcionist Montanist or Valentinian or by any name of any man vnder heauen and therewithall reioyceth in the Name of Christ to be called a Christian giuing al doctrines and Gospels the slyp pitcheth him vpon the doctrine and Gospell of IESVS taught by his holy Apostles he that can captiuate hys vnderstanding to the obedience of Christ to

considering but vvhat also hee considered and what effect hee found in himselfe by the same First hee considered as I said the wayes foote-steps commaundements of God and then his dreadfull power to vvit howe no man vvas able to auert or turn away his cogitation but that his soule did vvhat it pleased by this saith he considerans eum timore sollicitor I am made sollicitous or vvatchfull vvi●● feare vvhen I consider him In which words he insinuateh two most excellent effects of consideratiō First the feare of God of which it is vvritten salutis thesaurus timor Domini the feare of God is the treasure of saluation the second y t by this feare hee vvas made sollicitous vvatchfull dilligent in Gods seruice of vvhich the Prophet Michaeas saith thus I wil tell thee O man what is good and what the Lord requireth at thy hands to vvit to doe iudgement loue mercie and to walke sollicitous and watchfull with thy God But thou ô holy and blessed man Iob did this exercise bring foorth in thee so great terror feare of God so carefull watchfulnes for obseruing his cōmaundements now I see vvell the cause vvhy thou vvrit●st of thy self that thou diddest doubt and feare all thy vvorks acti●ns vvere they neuer so circumspect But what shal vve say now adaies most happy saint vvho do not doubt so much as our own dissolute carelesse and immoderate actions vvho feele no terror of God at al nor do vse any one ●ote of watchfulnes in obseruing his ●ommaundements t●uly this proceedeth of nothing els but of inconsideration it proceedeth of lacke of knowledge both of God and of our selues For doubtlesse if vve knevve either of these two things aright as indeede neither of them can be vvell vnderstoode vvithout the other it could not bee but that many of vs vvould change our vvrong courses O merciful Lord what sinful man in the vvorld would liue as he doth if he knevv either thee or himselfe as he should doe I meane if he considered vvhat thou art vvhat thou hast beene to other that haue lyued and continued in sinne as he dooth Not vvithout great cause cryed to often earnestly to thee that holy Doctor of thy church for obtaining of those tvvo points at thine hands vt cognoscam te vt cognoscam me that I may knovve thee and that I may knovve my selfe saith hee that is that I may consider and feele the true knovvledge heereof for many men doe knovve but vvith little commoditie VVe knovve and beleeue in grosse the misteries of our faith that there is a God vvhich revvardeth good euil that he is terrible in his counsel● vpon the sons of men that there is a hell for sinners a heauen for good lyuers a most dreadful day of iudgement to come a streight account to be demaunded and the like All this we knowe and beleeue in generall as merchandise wrapped vp together in a bundle But for that wee vnfold not these things nor rest vpon them in particular for that wee let them not downe into our harts nor doe ruminate on them with leysure and attention for that wee chewe them not well in minde by deepe consideration nor doe digest them in heart by the heate of meditation they remaine with vs as a sword in his s●aberd doe help vs as little to good life for which they were reuealed as a preseruatiue in our pocket neuer applyed can helpe our health VVee beare the generall knowledge of these mysteries locked vp in our breastes as sealed bagges of treasure that be neuer tolde nor opened and consequently wee haue neither feeling sence nor motion thereby euen as a man may carry fire about him in a flint stone without heate and perfumes in a Pomander without smel except the one be beaten and the other chafed All standeth then good Reader in thys one poynt for direction of our selues in this life for reaping benefit by the misteries of our faith Religion that wee alot our selues time to meditate ponder and consider what these things doe teach vs. For as the sicke man that had most excellent remedies precious potions set before him could expect no profit or ease thereby if he only did looke vpon them or smelled them or tooke them in his mouth alone or should cast them forth of his stomacke agayne before they were setled or had time to worke their operation euen so is it in thys case of ours And therefore with great reason said S. Paul to Timothie after he had taught him a long lesson haec meditare meditate consider ponder vppon these thinges which I haue shewed you as if in other speeches hee had said all that hetherto I haue tolde you or written for your instruction and all that euer you haue heard or learned besides will auayle you nothing for you● saluation except you meditate and ponder vpon the same and doe sucke out the iuyce thereof by often consideration VVherfore to conclude this chapter my deere and vvelbeloued brother for that consideration is so precious and profitable so needeful and necessary a thing as hath been declared I thought it conuenient in thys first front entrance of my booke to place the mention and dilligent recommendation thereof as a thing most requisit for all that ensueth For without consideration neither thys that I haue saide already nor any thing els that shall or may bee sayde hereafter can yeeld thee profit as by lamentable experience we see dayly in the world where many millions of men passe ouer theyr whole age without taking profite of so many good Books so many preachings so many vertuous examples so many terrible ch●stisements of God vpon sinners which euery where they see before theyr face But yet for that they will not or haue not leysure or dare not or haue no grace to enter into consideration therof they passe ouer all as sick men do pylles diuerting as much as they may both their eyes cogitations from all such matters as are vngratefull to them Bu● as good Ieremie sayth the time vvill come vvhen they shall bee enforced to see and know consider these things when perhaps it wil be too late to reape any comfort or consolatiō therby Wherfore deere brother that which perforce thou must doe in time to come and that perhaps to thy greater damnation I mean to enter into consideration of thine owne estate doe that nowe willingly to thy comfort consolation for preparing the way to thy saluatiō Preuent the day redeeme the time according to S. Paules wise counsell run not headlong with the world to perdition stay sometime as holy Ieremie admonisheth thee and say to thy selfe what doe I whether goe I what course hold I what shall be my ende Take some time from thy pleasures and frō the company of thy pleasant friends to doe thys

maine Armi● of Souldiours most excellent wel● appointed each one in order agreeing with the other deuided int● Rankes Squadrons Companies an● Offices subordinate the one to y ● o●ther by degrees yet all tēding on way all theyr faces bent vppon on place al mouing marching and turning together all endeuouring with alacritie towards the performance of one common seruice by mutuall assistance without dissention discord difference or clamor he that should see this sayth the Metaphisicke as he could not but imagine some Generall high Captaine to be among these Souldiours whom all obaied from whose supreame cōmaundement order this most excellent subordination agreement vnion proceeded so much more vppon consideration of the former coherence consent and miraculous subordination of creatures among themselues in their operations must we inferre that they haue some generall commaunder ouer them all by whose supreame dispositiō each creature hath his charge peculiar taske appointed which he must performe for the common and vniuersall seruice of the whole The fourth reason or argument alledged by the Supernaturall Phylosopher is of the marueilous prouidence arte and wisdome discouered in y e making of euery least creature wythin the vvorlde For seeing there is nothing so little nothing so base or contemptible within the compasse of this heauen that couereth vs but if you consider it you finde both arte order proportion beauty and excellencie in the same thys cannot proceed of Fortune as foolish Lucrecius and some other would haue it for that Fortune is casualty without order rule or certain tie therefore needes it must come from the wisedome and prouidence of some omnipotent Creator If you take a flye or a flea or a leafe from a tree or any other the least creature that is extant in the world and consider the same attentiuely you shall finde more myracles than parts therein you shall finde such proportion of members such varietie of collours such distinction of offices such correspondence of instruments those so fit so well framed so coherent and so subordinate as the more yee contemplate the more ye shall maruaile neyther is there any one thing in the worlde more effectuall to drawe a man to the loue and admiration of his Creator than to exercise himself often in this contemplation for if hys heart be not of stone this will moue his affection VVe read of Galen a prophane very irreligious Phisitian who as himself confesseth in a certain place taking vpon him to consider of the parts of mans body finding much wisdome in the order vse and disposition of the same sought first to giue the praise glory therof to nature or to some other cause than to God But in processe of time beeing oppressed as it were with the exceeding great wisdome cunning prouidence which he discouered in euery least parcell particle of mans body wherein nothing was redundant nothing defectiue nothing possible to be added altered or better deuised he brake forth into these words Compono hic profecto canticum in Creatoris nostri laudem quod vltra res suas ornare voluit melius quam vlla arte possent Heere truely doe I make a song in praise of our Creator for that of his own accord it hath pleased him to adorne and beautifie his things better than by any art possible it could be imagined Heereby then doth the Metaphysicke gather and conclude most euidently that there is a God a Creator a most wise and powerfull artificer that made all things such a one as exceedeth all boundes of nature of humaine abilitie For if all the world should ioyne together they could not make y e least creature that we see in this wo●ld He concludeth also that the for-sight prouidence of this Creator is infinite for things to come in all eternitie and finally that his wisdome cogitations are i●scrutable And albeit sometime he reueale vnto vs some part therof yet often againe we erre therein For which cause a wise Heathen Platonick concludeth thus after long search about these affayres I will praise God saith he in those things I vnderstand and I will admire him in those things which I vnderstand not For I see that my selfe oftentimes do things wherin my seruants are blind conceiue no reason As also I haue seene little chyldren cast into the fire Iewels of great price and their Fathers writings of great learning and wisedome for that they were not of capacitie to vnderstand the value worthines of the thing One argument more wyll I alledge of the Metaphisick grounded vpon the immortalitie of mans soul which immortalitie is proued with one consent of all learned men as Plato alledgeth for that it is a spyrit and immateriall substance whose nature dependeth not of the state of our mortall body for so by experience we see daily that in old men withered sickly bodies the minde soule is more quick cleere pregnant and liuely then it was in youth whē the body was most lusty The same is also prooued by the vnquēchable desire which our mind hath of learning knowledge wisedome and other such spirituall and immateriall things wherin her thirst by nature is so great as it cannot bee satis-fied in this life neither can the obiects of sence bodily pleasures or any other commodity or delight of this materiall world content or satiate the restlesse desire of this immaterial ●reature VVhich is an euident argument to the Phylosolopher that some other obiect and contentation is prepared for her in another world and that of such excellencie and supereminent perfection as it sh●ll haue in it all wisdome all learning all knowledg all beautie all other causes of loue ioy contentation wherin our soule may rest for euer This being so sayth the Phylosopher that the soule mind of man is immortall of necessity it must ensue that an immortall Creator sent the same into our bodies and that to him againe it must returne after her departure from this lyfe heere This was the true meaning indeede how soeuer some latter interpreters haue mis-vnderstood the same of that ancient doctrine of olde Phylosophers which Plutarch alledgeth out of Pythagoras Plato affirming that all particular soules of men came sent frō one generall cōmon soule of the whole world as sparkles from the fire and beames from the common Sunne and that after their seperation from theyr bodyes they shall returne againe to that generall soule called Anima mundi the soule of the world for that it giueth life being to the world so to remaine with that g●nerall soule eternally This was the doctrine of old Philosophers which seemed indede to haue beene nothing els though deliuered in other speeches but that which Salomon himselfe affirmeth in playner wordes Et spiritus redibit ad Deum qui dedit illum our soule or spirit shal