Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	accuse_v	law_n	nature_n	2,158	5	6.6427	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08849	[A Paraphrase vppon the epistle of the holie apostle S. Paule to the Romanes ...]	Palfreyman, Thomas, d. 1589?; Zwingli, Ulrich, 1484-1531.; Borrhaus, Martin, 1499-1564.; Somerset, Edward Seymour, Duke of, 1506?-1552.	1572 (1572)	STC 19137.5; ESTC S4810	168,483	223

rebuking of the Iewes which as touching sinne are like or worse than the heathen HOw be it notwithstanding all this it behoueth a godly and true Chrystian man to take héede and bée fearefull howe he iudge hys neyghbour and condemne hys brother in all hys faultes or in suche as he thynketh him selfe blame worthy least he iudge that nought which God accepteth taketh for good or that for good which of it selfe is starke nought Therfore O thou vaine mā what soeuer thou be the bostest thy self in the actes holinesse of thine owne lyfe and condemnest another man in his dooings thou verily art to rashe in iudgement and in great danger of Gods indignation For in that thou condemnest another man thou iustely also condemnest thy selfe bycause thou doest euen the same which thou condemnest in the other And thus thou béeing guiltie with him whom thou iudgest of the same cryme thou giuest sentence vtterly agaynst thyne owne selfe Some one man may soone be beguyled and another may peraduenture easily anoyde his condemnation among men which giue their iudgement onely vppon coniectures but no man may anoyde the iuste iudgements of God who séeth in secrete all things whose iudgement is true and whose sentence is pronounced not vppon coniectures or doubtfull cases but according to truthe and moste certayne knowledge as he is almightie and a God of truth Therefore O thou Gentile for euen thée do● I meane al this whyle and speake vnto thée euen in the vowels of Chryst that thou diligently take héede least through pride in thy selfe thou ouer rashly condemnest the poore and vnhappie Iewe which is now falne into the aforesayde abhominable vices For assure thy selfe in condemning the Iewe thou doest not onely giue sentence agaynst thine owne selfe bycause thou comittest euen the same faults but shalte be sure also to abide the iudgement of God agaynst thée as it was agaynst the Iewes For thinkest thou to auoyde the punishment of God which finnest agaynst him and canst not auoyde the displeasure of him in this world and in the world to come who respecteth no persons and whom thou haste to gréeuously offended Or doest thou thinke it conuenient to auoyde the iuste iudgement of God séeing thou wilte suffer no man to auoyde thy iudgement which offendeth thée Or doth the softenesse of our Lorde in leauing thée vnpunished for a tyme giue thée occasion to contemne and despise him as though he dyd winke at thy sinnes or fauour thée in the dooings of them Thou shouldest rather reuolue with thy selfe that his softnesse mercifull lenitie long suffering and great gentlenesse doth not put away frō thée his iustice sharpe iudgement and punishment But méekely and gentlely allureth thée vnto himselfe and draweth thée thereby to hartie and true repentance and vseth vnto thée first his gentlenesse to the end that for his sake againe with like vertue thou shouldest begin to hate and reforme thy selfe But thou doest all to the contrary for thou makest of his gentlenesse towardes thy selfe an occasion of thine owne damnation bicause thou wouldest not by gentlenesse and méekenesse be orderly brought into the right seruice of god Wherfore the more that God stirreth thée héereby to perfect pietie and true godlinesse the more thou heapest vpon thy selfe the treasure of condemnation and the ire of God if thou doest not as a Christian conforme thine actes thereunto Which although he do not now hastily appear● vnto thée with the swiftnesse of his fury yet hath he his time of iudgement ouer thée wil most iustly be reuenged vpon thée at the terrible and moste dreadful day of dome when he shall put apart his clemencie and softnesse and giue more sharpe and bitter punishment bothe vnto thée and to all suche as before were more stirred to repentance by his great mildnesse vnspeakeable loue and gentlenesse At which great and terrible day he will giue his iudgement not according to the māner and custome of men sometime fauouring one partie more than another or like suche a one which is often deceiued in the truth of his iudgement but as a God almightie most vprightly truely knowing all things will rewarde euery man moste vprightly according to his due desertes To some he will giue euerlasting life that is to all those which perseuering in godly life and conuersation do not hunte after the corrupt fraile and vaine pleasures of this world but doe séeke after the true glory honor of God immortalitie And to some which in their pride and statelinesse had rather obey to iniustice than to true rightuousnesse to lying vntruth superstition than to the truthe and holinesse of Gods commaundements shall be giuen the reward of indignation the ire of God the affliction and tormenting of the deuil and of a gnawing and damned conscience which punishment abideth indifferently all men that carelesly liue to offend But first of al the Iew and then the Gentile that the Iew may haue the first plages and punishment which firste of all other had the goodnesse of God offered vnto him Contrariwise glory honor peace and immortalitie shall be giuen indifferently vnto all men that embrace Gods will and liue well but firste vnto Abraham and to the Iewe and after to the Gentile for God hath no respecte to persones as other iudges of the world haue but he is perfectly iust vpright and truely indifferent to all men Therefore what so euer they be that offend hauing no lawe shall so perishe without lawe And who so euer haue receiued the lawe and offende therein shall also be condemned by the lawe Neither shall it be inoughe for the Iewe to haue heard the lawe and so to thinke himselfe the rather iust before God but they which in Christ do the actes and déedes of the law shall be before him iustified and imputed rightuous God only him selfe is all goodnesse and therefore he moste alloweth and approueth the good woorkes of men thoughe there be among them no lawe at all written And the displeasure of God is so muche the more ouer them which haue a lawe bicause they frame not their liues according to the lawe Howe be it it cannot be truely saide that there be men which liue to them selues without lawe for all nations that be thoughe they haue not the written lawe of Moses yet they do in effect the works of Moses law bicause they haue the law of nature grafted in their hartes And what so euer thing is commaunded and done vnder the lawe by them that haue it written in bookes and tables the same do they also which haue the lawe of nature grafted in their hartes For all suche theyr owne conscience doth secretely saue or condemne them they hauing cogitations and thoughtes within them selues that daily doth bothe accuse and excuse them God shall iudge all these according to the same secrete lawe of nature which thoughe it be not nowe openly knowne

excellencie of whiche precious and inestimable treasure neyther the lawes of the Iewes neyther the precepts of your Philosophie or fantasticall imaginations could once possibly attayne or bring to passe Howbeit it was first preached to the Iewe and after to the Gentile In myne opinion he is very far frō healthfull state which in sickenesse neither knoweth what his disease is neyther woteth where to séeke redresse for the same Many heretofore in the blindnesse of their hearts haue thoght that their iustification or state to saluation dyd stande in the superstitious worshipping of vayne images or else in the outwarde obseruaunce of Moyses lawe but the onely true and sure iustification floweth méerely and simply out of the fayth which we haue in our Lorde Iesus Chryst For if men will confesse that God hath already truly perfourmed vnto vs through his deare sonne all such things as was before promised of him in the Bookes of the Prophets vndoubtedly the certayntie of that fayth and true trust sufficiently iustifieth all men vnto eternall saluation The iuste man sayth Abacuc shall liue by hys fayth But whereas in tymes passed God hath séemed to winke or rather in déede to sléepe at the sinnes and iniquities of men now he earnestly sheweth him selfe to be brode waking and declareth to the worlde the issue of his iuste furie and anger aswell agaynst the Iewe and all them that be vnder the lawe as agaynst the Gentile and them that haue not the law And specially bycause they now knowing the truth of God doo not truely apply it to pietie and godly liuing but still doo continue in the beastlynesse of their former iniquitie to heape iustly vpon them selues the fierce wrath of god And further bicause they now perceiuing and knowing more and more the secrets and high mysteries of the kingdome and grace of God than the multitude of the common people doth yet they doo no lesse vnthankfully receiue it and giue it their carelesse and negligent flippe than though they knew nothing thereof at all And though it be impossible wholly and throughly to know the high maiestie of the immortall God yet as muche as is possible and sufficient for man to know the Iewes of all other nations haue had the grace offered of true instructions for the which they should moste highly haue thanked and praysed their God In asmuche as it was his owne teaching in the Bookes of the Prophets wherein he spake onely to the Iewes to the great admiration of all the whole worlde besides yea and although God him selfe be an inuisible God and not to bée rightly comprehended of flesh and bloud yet he is not altogither aboue our godly imagination and vnderstanding but dothe appeare wonderfully vnto vs by the same vnderstanding as it were by a figure or in a glasse and that by the mightie straunge and maruellous workmanshippe of thys present worke and by the gouernement of the same of the which although there were a beginning and shall also haue an ending yet notwithstanding the wonderfull making and direction thereof declareth moste playnely the vertue and great maiestie of the Maker not to be as his creatures but sheweth him selfe thereby neither to haue had beginning neither yet to haue any ending In all which God hath opened the state of his eternall deitie vnto them to the ende they should of all others haue nothing to lay for their excuse agaynst him but they knowing him and béeing well assured thereby that he was God yet they would not take him as God neither giue him therefore their due and hartie thanks but wholly abandoning them selues and giuen ouer to pride and vanitie were deceiued in their blinde imaginations of their hearts and brought thereby into vtter forgetfulnesse of God ignoraunce and damnable darknesse And where they so muche boasted themselues of their owne wisedome they playnely became before him starke idiotes or very fooles Beholde I pray you and sée into what blindnesse and madde foolishnesse they fell into They forsooke the very Maiestie of the true God that is onely almightie immortall and mercifull and gaue his glory vnto the images of moste frayle mortall and wicked men and not onely of men but also of brute beasts and foules and that more abhominable is of venimous Serpents créeping and noysome vermine of the earth In suche sorte of prodigiouse and most monstruouse idolatrie God giuing them ouer suffered them to fall and to wallow like moste filthy Swine in all suche vnclenlinesse and most abhominable filthinesse that they in continuance of time defiled their owne bodies with the most vncleane sinne and horrible filthe of the Sodomites and moste beastly dooings agaynst nature Certaynely God did suffer them to fall into these abhominations not without great cause which for their pride sake stoutnesse and vayne-glorie made of the almightie true and euerliuing God a counterfeted most miserable dead Idol wrought with the hand of wretched man al that they did was vtterly against the heare peruerse most monstruouse and cleane out of all order For they honored I say the creatures in stéede of the creator him selfe which is onely to be exalted blessed and worshipped for euer and euer Amen Also God did not suffer the men of the Iewes thus agaynst nature and most wretchedly to abuse their owne flesh but also their wiues in the vncleannesse of their hearts to relinquish the naturall vse of their husbands and to become moste miserable and filthy sinners agaynst nature that is as the men dyd so they also did most filthely accomplish like monsters their stinking luste one with an other All which they committed because they hauing the lighte and truthe of God shyning vnto them before their eyes woulde not receyue the lighte but chose rather vaynely to lyue in the darkenesse of their dreames in superstition and in moste damnable idolatrie And the common enormities that were dayly amongst them besides other abhominable wickednesses which are not héere named were these they were full of vnrighteouse dooing giuen to fornication wickednesse couetousnesse maliciousnesse full of enuie murther debate deceite euill conditioned whisperers backebiters haters of God dooers of wrong proude boasters bringers vp of euill things disobedient to father and mother without vnderstanding couenaunt breakers vnlouing truce breakers and mercylesse They therefore which knowe that there is a God and haue the lighte of hys grace offered vnto them and will not thankefully recoyue it practise it in conuersation but turne their hearts to wickednesse and abhomination Let them also assuredly knowe that the same God is also moste iuste and wyll suffer all those to fall into suche lyke accursed and semblable myseries that forsake hys holy doctrine for their owne foolish imaginations or deuyses of men not onely all the workers thereof themselues but also all the whole filthy hande of all the like sinnefull consenters The .ij. Chapter The

after this earthly according to this saying It is sowe a naturall body it riseth a spirituall body So that the spirite vi●ifying is not here taken as which shoulde be oppo●ed and layde agaynst that which is innocente and right but agaynst that which animateth with earthly life Wherevpon the first Adam although he were iuste with the spirite of innocencie yet lacked he this viuifying spirite as the Apostle taketh him to the Corinth whose body was natural not spiritual earthly not heauenly Neither could it be transformed into a heauenly body without either the death of it or immutation very like vnto deathe as he clerely signifyeth when he proueth by the mutuall conuersion that the resurrection consisteth not without death alleaging a similitude of the séede of which Chryst had mentioned before in Iohn So that Christ receiued the name of the New man then specially when he was raised vp by resurrection from the dead to the right hand of the glory of God and not before when he had put of mortalitie and the ignomie of the crosse of his fleshe to the which he was borne for vs of the virgine he namely then being declared to be truely the sonne of God by the spirite of power according to this which was begotten of the séede of Dauid after the fleshe which was declared to be the sonne of God with power according to the spirite of sanctification of this that Iesus Christ our Lord rose againe from death To which time also this properly pertaineth in the seconde Psalme Thou art my sonne I haue this day begotten thée the Apostle Paule reciting it for that time in the Actes 50 For as much therfore as the newe man is suche he giueth the nature of heauen from whence he came which heauen is agile ful of vertue and light After this sort is the heauenly man and all the children that come of him 51 And for that there was no way for this Adam to fall namely he which was conceiued by the spirite of God not able to be brought to sliding as he witnesseth of himselfe when he sayeth The Prince of this world commeth and in me he hath nothing at all 52 And the same returned to heauen frō whence he came downe euen as the earthly returneth to the earth of which he was made al things returning to their beginnings by diuine disposition as he sayth of him selfe in the thirde of Iohn And no man ascendeth into heauen but he which came down from heauen euen the sonne of man which is in heauen 53 Séeing then that the olde man and the nowe are so farre distante in beginning and ending in nature and affections the olde shall not become newe except he lay away from him his affections and desires and put on him the newe affections of the newe man. 54 Which can not be done without a new birth death that the olde man die to him selfe that is to the loue of him selfe and to the contempte of God and that the newe man be borne a newe to heauenly desires that is to loue God aboue al things and our neighbors as our selues for this loue is the ende of the lawe and the summe of all the rightnesse of diuine iustice vnto which we are to be reformed which the very order of creation cléerely teacheth in which he ought to be loued with equal loue which hath taken equall degrée of perfection with thée But such is man made to the similitude of God. 55 For as much therfore as we must be borne again it is a question wherof or by what we be regenerated or what set to the helping hand to the renuing of vs Is it the light of nature which containeth the law wrytten in all mennes hartes and mindes No not that for that light being corrupted with originall sinne howe should it wipe away the spot and place innocēcie in stead therof Further the light of nature is darknesse if it be compared to the light of God which bringeth eternall life as aboue it is shewed Now what cōmunion may be betwéene vice and integritie betwéene darkenesse light By regeneration we are begotten the children of lighte But how shall darknesse procéede to so great light 56 Muche lesse shall the woorkes of the lawe performe so great a woorke which if they be done are too weake in cause as done by the lighte of nature by the rightuousnesse of the law so that all naturall things in man and created strengths take a fall 57 What remaineth then vnto regeneration Only the spirite of Iesus Christe purchased for vs by his bloud which may repurge the childe of olde Adam into a newe man Other thing there is none neither in heauen nor in earth as I haue aboue proued in the rule of iustification 58 And that witnesseth the newe man him selfe being the aucthor of this natiuitie when he saith in Iohn Except a man be newe born of water and of the spirit he cannot enter into the kingdome of God. 59 Where looke what the naturall winde is in this visible worke of the world in this aire next vnto vs through the light of heauen waters from aboue to make the earth bring forth frute the same the spirite of God the father in Christ his sonne to this Tohu and Vehu that is to this vnformed and rule ●arthe of the godly that is to say to their mindes by the light that no man can come at and spirituall waters to renue their stomackes to bring forth frutes worthy of heauen 60 And for that cause in the mention made of regeneration is ioyned water to the spirit In which and by which the new birth may be wrought And in an other place fire is also taken to company to worke so great a worke when we read He shall baptise you with the spirite and fire 61 In which part respecte is had to the figures of the created worke For as in it the spirit or winde was coupled with the waters which he shuld moue preparing the earthe by the light brought vnto it to the encrease of that which come of hir euen so the work of regeneration offreth it self hir earth first emptie voide hir water of the spirit and of light which is the fire that new regenerateth heauen which in Iohn we spake of a litle before hither also are those things to be called which we read of Helias of the spirit commotion and fire .3 Reg. 19. 62 Whereof it is that the olde and newe Testamentes speake so ofte of the spirite of Messiah by which he testifieth all saluation that pertaineth to man Esay 32.44.61 Ezechiell 36.39 Ioel. 2. c. 63 Notwithstanding this spirituall power of God the father is poured in by a certain order by an order of certentie ▪ For first it is fully resident in Christ as in the head and from thence it floweth into the Church of the elect as into the body and is imparted to his members to