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	love_n	see_v	2,286	5	3.2960	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03805	An exposition of certayne words of S. Paule, to the Romaynes, entiteled by an old wryter Hugo. A treatise of the workes of three dayes. Also an other worke of the truth of Christes naturall body. By Richarde Coortesse Docter of Diuinitie, and Bishop of Chichester	Hugh, of Saint-Victor, 1096?-1141.; Curteys, Richard, 1532?-1582. Truth of Christes naturall body. aut	1577 (1577)	STC 13923; ESTC S114237	61,508	173

first daye is feare the seconde is truth and the thirde loue The day of feare is the daye of power and the day of the father The daye of wisedome is the daye of truth and the day of the sonne The daye of loue is the day of mercie and the daye of the holye ghost Surely the daye of the father and the daye of the sonne and the day of the holye ghost is all one in brightnesse of the Godhead but in lightening our minds the father hath one daye the sonne an other and the holy ghost the thirde Not that in any respect we ought to beleeue that the trinity which in substance cannot be seuered in working maye be seuered but that the distinction of the persons maye be vnderstoode by the difference of the workes When the consyderation of the Almightie power of God doth stirre our hartes to prayse God it is the day of the father But when the wisdome of God doth light our harts with the séene knowledge of the truth it is the day of the son And when the mercy of God consydered doth fyre our hartes with loue it is the day of the holy ghos● Power doth terrify Wisedome doth lighten Mercy doth glad In the day of power we die by feare In the daye of wysedome we be buryed from the noyse of thys worlde by the contemplation of truth In the day of mercie we rise agayne by the loue and desyre of eternall ioy For therefore Christ died the sixt day laye in the graue the seuenth daye and rose agayne the eyght daye that in semblable maner first power in that day by feare should outwardly kil vs from carnall desyres and then wisedome the next daye shoulde inwardly burie vs in the graue of contemplation And last of all mercie in that day should cause vs quickned to arise agayne by Fayth and by the desyre of the loue of god For that the sixt day is the day of labour the seuenth day the day of rest and the eyght daye the daye of rysing againe ❧ A Prayer SHyne we beséech thée O almighty and mercifull God of our Lorde Jesus Christ that father of glory vpon our minds and hearts with the beames of thy heauenly grace and geue vs the spirite of wisedome and vnderstanding thorough the knowledge of thee that the eyes of our heartes being lighted we may knowe what is the hope of the calling and howe riche is the glory of the heritage of thy sayntes and that excellent greatnesse of thy power towardes vs which beléeue according to the might of the force of thy strength which thou shewed in Christ whē thou diddest raise him from the dead and diddest set him at thy right hand in heauen farre aboue all Empyre power aucthoryty and dominion and euery name that is named not onely in this world but also in the world to come Graunt this moste mercifull father for thy best beloued sonnes sake our onely aduocate and sauioure Christ Jesus So be it ❧ Whether the naturall aud glorifyed body of Christ is in all or manye places at one and the same time NIc●pherus doeth write that Vtiches and Dioschorus the greate enemyes of the councell of Calcedon went to Alamordaru● a King of the Saracenes a little before conuerted to the fayth and babtized to infect him with their herisyes But the good King well instructed and strongly propt vp with the grace of God contynued a zelous and constant professour of Christ At the last when by no meanes he could rid himselfe of the crafty and importune souldyours of Sathan he fayned that he must needes goe speake with certayne straungers soone after retourning to Vtiches and Dioschorus tould them that he had receaued strange newes that Michaell the Archaungell was dead Vtiches and Dioschorus cryed out and sayd they were lyes For it was vnpossible that an Angell should dye Then sayd the King what mad men be yee that confesse that Christ was crucified and dead and yet denye that he was a man. The same in déede though not in euery respect falleth out with them which graunt that Christ hath a natural body but deny that the same body is comprised in one place Vtiches denied that Christ was a mā but he doeth not denye that he was crucifyed and dead These doe denye that Christes body is bounded or in one place but they doe not deny that it is a naturall body I doe not therefore sée how they can shifte their selues of the ●utikian heresy or the confounding of the two natures in Christ which take away place and circumscription from the naturall body of Christ In worde they say that the two natures in Christ be distincte and that the seueral properties of ech of the natures be distinct but in déede they confound them all in trāsferring the whole force of the Godhead into the body Truth it is that the glorifyed body is moresubtill and nimble then the not glorifyed body as S. Augustine doeth wel say But yet a body and a body boūded with the boundes of place Aristotle doth say and very truely that euerybody muste needes be as it were hedged about with a place the same S. Austen writeth to Dardanus take away spaces of places frō bodyes and they shal be no where and because they shall be no where they shall not be at all But if the nature of the body of Christ be weighed by it selfe it is so as you say Notwithstanding if you looke to the power of God by that and from that it may haue force to be euery where For who can set any bounde to the power of God which made the heauens the earths the seas of nothing The aunswere is easie no manne calleth in question the strength and power of God but we inquire what his will is our question is not whether God coulde haue the naturall body of Christ to be in euery place at one time but whether God woulde haue it so Wherefore that I maye be frée from al quarels and slaunders euen at the dore of my spéeche I doe openly and plainely protest that we doe not thrust or binde the bodye of Christ into any straight prison of the Firmament but that we beléeue and confesse that the same is in the most large and noble Countrie of the lyuing farre aboue all the heauens subiect to the sences Also that we do not part the manhood frō the Godheade or the Godheade from the Manhood but that we doe most certainly beléeue that these two natures be euer knitte and lincked together in one parson of Christ perfyte God and perfyte man Thirdly that we doe not in any respect diminishe that great and infinite power of the great and mightye God but that we do honour him as god almightie and eternall And yet we are loth to be reckned in the number of those which the Poet Horase doeth speake Whilst Fooles doth auoyde one faulte they fall into another I meane that I would neither speake

were dye Therefore it doth euer decay that after the decay it may be amended agayn For except the old should firste wyther the new could not spring y old keeping the place Also this disposing passeth all prayse that the times so chaungeable doe kéepe their course and seasons so vnchaungeably y not at any time they leaue their offices vndone or breake the order of their course or appoyntment ❧ The fourth braunch AND thus much shall suffice for the discourse of times Now will I set down that order which is in euery thing according to a meete disposing of y parts one inwardly mo outwardly according to the time and place And in this poynt appeareth the most excellent force of the wisdom of god which hath placed euery thing in this world so fit●y y the ioining together of parts doth not at any time breede any disagréeing of qualities As of many for examples sake to set downe few In the ioyning together of the parts of mans body how clearely doth y wisedome of the maker shew the selfe Vpward man is of one sorte Downeward of two For the ground of the mind that is reason is of one sorte and respecteth Heauenly thinges But the soule hath two qualities anger and desyre which looke downeward to carthly thinges Moreouer the frame of mans body is streatched out in breadth by the armes and pitched downwarde by the legges for both the excercise of working doeth stretch out the mind and the affections of desyres doth pitch it Also the same body of man is streatched forth and bownded according to the bredth one way by the fingers of the handes and downwardes another way by the toes of the féete into fiue Because that whether the minde doeth couet to work abrode by intention of the worke or desyre to looke downward by affection there be fyue sences by the which it may worke the purpose Also the fingers and the toes haue ech one their ioyntes seuered in space which in the hands grow out of one palme and in the feete out of one sole Because that out of one Fountayne of sence doe fyue sences spring in y which by thrée steps ●●rst the force of féeling next the action of féeling thirdly the thing to be felte is ●ound Last of al the head or end of euery ●ird ioynt either of fynger or toe hath ●nayle as it were an Helmet that eyther the hand being reached out or the foote set forward should hit agaynst any thing i● might keepe the self whole and defend the selfe with the own helmet So also these earthly thinges which cl●aue to the sences outwardly according to the resemblaunce of the nayles doe as it were necessarily helpe vs in some par●e But further and aboue the necessarie vse they ought to be pared away as growne aboue the fleshe and without sence Note also in man his face behold how plamely the instrument of the sences be placed The sight in the eyes is highest next the hearing in the care then smelling in the nose and after that tasting in the mouth And we knowe that all other scnces worke by receauing outwarde thinges in warde Dnely the sight worketh outwardly and being set a farre of doth much more quickly then any of the rest perceaue and sée And therefore like a good watchman vpon good considera●ion is set in higher place that it mighte forsée the danger which may happen to the other sences The hearing is second both in place and quicknesse then the smelling but the tast which can feele nothing but that it toucheth as slower then the other sences is iustly set beneath them all in the bottome Touching hath no special seat or place and is made vniuersall because it worketh with all the sences and therefore the Thumbe which representeth touching whereas the fingers be all rooted together aunswereth them all because none of the sences can be without touching Note also in mans body how the bones be placed within because the strength of them doth beare the weight of the body then the flesh doeth cloth the bones that the hardnesse of them should not hinder touching Last of all the skinne doth couer the flesh that after a sort with the fyrmenesse it might defend the body from things that would outwardly hurt it And marke wel this that that which is soft and weake is placed in the middest as in a safe place least either inwardly it wanting stay should fall or out wardly not hauing defence shoulde decay And that y I haue set down in one is true in all kind of things for the barke defendeth the trées and the feathers and beakes the Byrds and scales the fishes and God hath appoynted to euery thing a defence according to the propriety of the nature ❧ The fifte branch THus farre of the sight Now let vs come to the mouing Mouing is of ●ower sortes Place Nature Life and Reason Of the which seuerally I cannot speak much but briefely I will run ouer each one Weygh how the wisdom of the maker doeth appeare in the mouing from place to place Consider how the waters runne stil from y spring Consider from whēce y motion of the winds doth come Who canne measure the perpetuall course of the starres Who doth commaund the Sunne to goe downe by the Winter signes and to goe vp agayne by the summer signes and starres Who bringeth the Sunne from the East to the West and from the West to the East agayne onely God can do these me●ucyleus thinges What shall I speake of the mouing of nature Who doth n●urish all thinges growing and bring them Ludding as it were out of a certayne secrete wombe of nature in ●ight agayne And agayne when they wither doeth cause them retourne from whence they came He that pondreth these thinges well shall fynd them to too wonderfull Now the mouing of life which consisteth in féeling and desyring Thinke with your selfe how mighty he must néedes be which geueth sence to euery liuing thing ordreth what euery one shall desyre In breefe the moouing of reasen in déedes and counsayles passeth al prayse if a man will marke how notable that wisedome is which doth frame all the déedes of men and temper all the willes and thoughtes of hartes so to the owne purpose that 〈…〉 can be done in the whole worlde wherewith Wisedome doth bewtify her workes either by commaunding or suffering ❧ The sixte branch NOw followrth the shape which is the seene forme conteining fygures and colloures The figures of things be merueylous sometime for the greatnesse sometimes for the littlenes somtimes for the rarenesse sometimes for the be wilfulnesse sometime because they be ill s●uoured sometimes be in one is many sometime because many be in one Let vs speake of ech one of these in order And fyrst the greatnesse is when any one thing is bigger then any other thing of that kind as a Cyau●● among men a Whale among Fishes a Griffin among Byrdes a Elephaunte among Beastes