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
A20679	An aduertisement to the English seminaries, amd [sic] Iesuites shewing their loose kind of writing, and negligent handling the cause of religion, in the whole course of their workes. By Iohn Doue Doctor in Diuinity.	Dove, John, 1560 or 61-1618.; Walsingham, Francis, 1577-1647.	1610 (1610)	STC 7077; ESTC S115461	57,105	88

soule he may likewise say that definition agreeth not with a painted man or the picture of a man As speaking of religion I define not false religion but the true Christian religion and speaking of a man I define not an equiuocall or analogicall but an vniuocall man So I define not a darke and erroneous but a sound and true vnderstanding conscience As for the heathens they haue yet left some reliques of the image of God which are reason vnderstanding Therefore the Apostle saith The Gentiles which haue not the law do by nature the things contained in the law hauing not the law they are a law to themselues which shew the effects of the law written in their hearts their consciences also bearing witnesse and their thoughts accusing one another or excusing that is the Gentiles haue not the law absolutely and in such perfect manner as the Iewes to whom God deliuered euery precept of the law expressely by writing yet they haue will they nill they written in their hearts some feeling of religion and are able to put a difference betweene vertue and vice which sufficeth onely to their damnation They do by nature ea quae legis sunt the things contained in the law that is they command things which are honest forbid the things which are vniust set downe punishments for theft adultery and such like offences But by the way Aliud est facere quod lex iubet aliud facere quod lex facit aut ea quae legis sunt facere It is one thing to doe what the law commandeth for that they do not that were to keepe the law another thing to do the things contained in the law or to do as the law doth that is onely to command the things which the law commandeth and to forbid what the law forbiddeth which onely the Gentiles do Neither do they that fully but onely in some part concerning outward things but are farre from the knowledge of true piety to saue their soules So then the conscience of the Gentiles being sufficiently instructed without Gods word by the light of nature onely to their condemnation what doth that concerne my purpose which define a conscience rightly informed and sufficiently grounded to saluation He goeth about to disproue my definition of heresie which I defined to be an errour stiffely and obstinately maintained and defended not by a consequent but directly impugning some article of faith Which definition he saith is also defectiue because it is not so large as the thing which is defined His words are these For if we looke into all the heresies recorded by Ireneus Tertullian Epiphanius Saint Augustine c. we shall not find the lest part directly and expressely against any article of the Apostles Creed which M. D. Doue a little after doth say he meaneth as of the Pelagians which holdeth that a man may do good workes by the power of his owne free will without grace the Aetians that faith was sufficient without good workes to life euerlasting and that Christ had reuealed more to them then to the Apostles the Aerians that denied prayer and sacrifices for the dead and set fasts of the Church Neither can D. Doue proue that his owne example of the Arian heresie by him alleaged did directly impugne any article of the Creed but by a consequent For Arius denied the equality of the Sonne with the Father and by a consequent his Godhead and so by a consequent the second article of the Creed Iesus Christ his onely Sonne our Lord. First I answer he hath not dealt ingenuously with me For I did not in my definition of heresie restraine Faith only to the Creed of the Apostles as the place it selfe will plainely shew for I did mention not onely that Creed but also the Creed of Nice of Ephesus of Constantinople which I sayd we hold and also the text of the Bible to free vs from heresie Secondly the Pelagian holding that a man could do good workes by the power of his owne free will without grace directly impugneth faith euen the text of the Bible where it is written We are not sufficient of our selues to thinke any thing as of our selues but our sufficiency is of God O Lord I know that the way of man is not in himselfe neither is it in man to walke and direct his steppes All the imaginations of the thoughts of mans heart are onely euill continually The naturall man perceaueth not the things that are of God We are dead in sinnes No man can say that Iesus is the Lord but by the Spirit of God The Aëtian saying Faith without good workes is sufficient to eternall life directly denieth the doctrine of the Bible What auaileth it my brethren though a man say he hath faith when he hath no workes can the faith saue him If faith haue no workes it is dead Whereas the Aetian holdeth that Christ hath reuealed more to him then to the Apostles it is expressely and directly against the Scriptures where S. Paul saith I haue kept nothing backe but haue shewed you all the counsell of God That the Arians denied the Godhead of Christ not by a consequent onely but directly witnes S. Augustine and Epiphanius For S. Augustine saith that they held Filium esse creaturam That the Sonne of God was a creature And Epiphanius Non veritus est ipse ac discipuli eius creaturam vocare eum qui omnia creauit verbum ex patre sine tempore sine principio genitum Both he and his disciples feared not to call him a creature which created all things euen the word which was begotten of his Father without time and without beginning As for Aerius he could not be an hereticke for denying prayer and sacrifice for the dead and set fasts of the Church For as much as prayer and sacrifice for the dead are contrary to sound doctrine and fasts are a matter of indifferency and not of faith That he was condemned for an hereticke it was not so much for these opinions as for that first being a Schismaticke because he could not obtaine a Bishopricke he became an Arian as it appeareth by S. Augustine his words are these Doluisse fertur quod Episcopus non potuit ordinari in Arianorum haeresim lapsus propria quoque dogmata addidisse dicens orare pro mortuis vel oblationem offerre non oportere c. He was discontented because he could not obteine a Bishopricke and thereupon he fell into the heresie of the Arians to which he added some opinions of his owne saying it was not lawfull to pray or offer sacrifice for the dead c. These positions of his S. Augustine doth not call heresies but onely opinions Likewise Epiphanius Therefore adhuc saluares est my definition of heresie remaineth sound and not to be by him gainesayd But by the way that I may giue good satisfaction to the reader concerning this poynt We find in the