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	write_v	2,971	5	6.7420	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25291	The marrow of sacred divinity drawne out of the Holy Scriptures, and the interpreters thereof, and brought into method / by William Ames ... ; translated out of the Latine ... ; whereunto are annexed certaine tables representing the substance and heads of all in a short view ... as also a table opening the hard words therein contained.; Medulla theologica. English. 1642	Ames, William, 1576-1633.	1642 (1642)	Wing A3000; ESTC R23182	239,577	422

Whence it is there is a difference between Fornication Adultery Incest 2. Upon the kind and nature of the thing Mat. 5. 21. 22. He that is angry unadvisedly he that calleth Raca he that saith thou foole 3. Upon the intending and remitting the Act. Phil. 3. 6. As concerning ●…eale persecuting the Church 1 Tim. 1. 13. A blasphemer a Persecutor and Injurious 4. Upon the way and manner of committing for it is done either out of ignorance infirmity or with an high hand Num. 15. 27. 30. If a soule shall Sinne through error he shall offer as he Goat but the soule which shall commit with an high hand shall be cut off Psalme 19. 13. 14. 1 Cor. 6. 7. There is utterly a fault in you 5. Upon the circumstances of place time and the like Isa. 26. 10. When favour is shewed to a wicked man he will not learne righteousnesse in the land of uprightnesse he doth wickedly 6. Secondly the speciall difference of actuall Sinnes is properly privative and doth formally depend upon the difference of rectitudes from which these acts doe decline 7. Therefore that distribution of Sins as they are contrary to the Commandement of God is most proper 8. Thirdly actuall Sin is distinguished in respect of parts into Sinne of Omission and Sinne of Commission For seeing there are as it were two part of originall Sinne turning from good and a turning to evill actuall Sinne that flowes from thence hath a double respect for where turning from good doth most appeare that is said to be a Sinne of Omission and where a turning to evill doth most appeare that is called a Sin of Commission 9. Therefore a Sinne of Omission is not to doe that that ought to be done Iames 4. 17. He that knoweth to doe well and doth it not to him it is Sin Mat. 25. 42. I was an hungry and ye gave me no meat c. 10. Sinne of Commission is to doe that which ought not to be done 11. Sinne of Omission is most directly contrary to the command of God and Sinne of Commission to the forbidding in a Sinne of Commission there is a certaine addition to the Law of God and in Omission there is a certaine detractation from the Law both which are forbidden Deut. 4. 2. 12. 32. Rev. 22. 18. 19. 12. This distribution of Sinne is not into the kinds of Sinne. 1. Because Commission and Omission being about the same object and under the same formall respect doe not differ in kind as in covetousnesse 2. Because to speake morally there is no Omission without an act going before or accompaning it 3. Because Omission cannot be voluntary and free without an act unto which act there doth alwayes cleave a Sinne of Commission 13. Fourthly Sinne is distributed in respect of the subject into Sinne of the heart of the mouth and of the worke So that it is A word a deed or a thought against the Law Isa. 18. 13. Mat. 5. 28. 15. 19. 14. Fifthly Sinne is distributed in respect of the object Into that Sinne which is against God and into that which is against men Luke 15. 18. 1 Sam. 2. 25. Yet it doth not altogether in the same reason respect God and man For Sinne as it is a transgression of the Law of God is an offence against God only but yet in a materiall respect as to the wrong and losse that is often done to men by Sinne it hath respect also to men 14. Sixthly Sinne is distributed in respect of the effect Into Sinne distroying the conscience and not destroying Into Sinne raigning and mortified into Sinne pardonable and unpardonable which yet are not properly belonging to this place 16. From this multiplication of Sinne there followes an increase of spirituall death both in matter of losse and in matter of sense 17. In matter of losse there is security of conscience and stupidity that is a deprivation of the sence of Sinne and misery 18. This security comes from custome of sinning and obstinacy of mind in Sins for Sins whether they be of Commission or Omission being brought into custome and made old through dayly multiplication doe beget an evill habit and doe as it were bring an hard skin over the will and mind Ierem. 13. 23. Can a Blackamore change his skin or a Leopard his spots them may yee doe good that are accustomed to doe evill Eph. 4. 19. Being past feeling they gave themselves to lasciviousnesse to commit all uncleannesse with greedinesse 19. In matter of sence there is greatest terror of conscience joyned with desperation Hebr. 10. 26. 27. Gen. 4. 13. 20. This terror ariseth from the greatnesse and multiplicity of guilt together with an inavoydablenesse of imminent punishment 21. But in this beginning of spirituall death there is a certaine moderation used by God This moderation is internall or externall 22. The internall appeareth in the remainders of Gods Image Iames 3. 9. Now these remainders appeare both in the understanding and also in the will 23. In the understanding by those principles of truth which direct both the theoreticall and practicall judgement 24. The theoricall principles are both of true and false of which all men that have any use of reason have some knowledge Rom. 1. 20. Psal. 19. 2. 3. 25. Practicall principles are of that which is honest and dishonest just and unjust that God is to be worshipped that that is not to be done to another which one would not have done to himselfe 26. This is the Law written in the hearts of all men Rom. 2. 15. They shew the effect of the Law written in their hearts 27. From these principles there ariseth a certaine force of naturall conscience Rom. 2. 15. Their consciences together bearing witnesse and their thoughts accusing one another or excusing which conscience notwithstanding together with those principles is corrupt and so dead Tit. 1. 15. Their mind and conscience is defiled 28. In the will those remainders appeare by a certaine inclination unto good knowen in that manner which although it be vanishing and dead yet it is found in all in some measure whence also it is that at least the shaddowes of vertues are allowed and embraced of all 2 Tim. 3. 5. Having a shew of goodlinesse 29. Also that restrayning power pertaineth to the will together with the understanding whereby excesse of Sinne is restrained in most so that then Sinners doe abhorre the committing of many grosser Sinnes 1 Cor. 5. 1. Such fornication which is not named among the Gentiles 30. The outward moderation of this misery is by those externall meanes both politicke and oeconomicke whereby the course of Sinne and misery is wont partly to bee hindred CHAPTER XV. Of Corporall Death Thus farre of the beginning of the spirituall Death now it followes to speake of the beginning of bodily Death with the consummation of both 1. THe beginning of bodily death in matter of losse is either inward or outward 2. Inward is the losse of the

the dignity of Christ are also by him as it were Prophets Priests and Kings Rev. 1. 6. The third fruit is that all the Creatures and those things which are done by them are either subject unto the dominion and pure use of the faithfull Tit. 1. 15. 1 Cor. 3. 21. 22. Or doe performe the office of Ministery for them as it is affirmed of the Angells Heb. 1. 14. Or at least doe turne to their good Rom. 8. 28. CHAPTER XXIX Of Sanctification So much of the relative change of the condition of the faithfull in Iustification and adoption the reall change followes whereby that former is manifested and as touching the effects as it were committed to execution 1. THE reall change of state is an alteration of qualities made in man himselfe 2 Cor. 5. 17. Old things are past away all things are become new 2. But because it doth not consist in relation and respect but in reall effecting therefore it admits divers degrees of beginning progresse and perfection 2. Cor. 4. 16. The inward man is renewed day by day 3. This alteration of qualities doth either respect that good which is just and honest and it is called Sanctification or that good which is profitable and honorable and it is called glorification Rom. 6. 22. Yee have your fruit in holinesse and the end everlasting life 4. Sanctification is a reall change of a man from the filthinesse of sin to the purity of Gods Image Eph. 4. 22. 23. 34. To put off as touching the old conversation that old man which doth corrupt it selfe in the deceivable lusts and to be renewed in the spirit of your mind and to put on that new man who according to God is created to righteousnesse and true holinesse 5. For as by justification a believer is properly freed from the guilt of sin and hath life adjudged to him the title of which life is as it were determined in adoption so by sanctification the same believer is freed from the filthinesse and staine of sinne and the purity of Gods Image is restored to him 6. For hereby Sanctification is not understood the separation from a common use and consecration to some speciall use in which sence the word is often taken in Scripture sometime setting forth onely the outward sometime also that inward and effectuall separation for so it may be extended to calling or that first regeneration whereby Faith is communicated as a principle of new life in which sence regeneration and Sanctification is wont to be confounded by most but by it is understood that change of a man whereby a believer hath righteousnesse and inherent holinesse communicated to them 2 Thess. 2. 13. Through Sanctification of the Spirit 7. For God himselfe doth manifestly witnesse that holinesse is a gift of grace inherent Ier. 31. 33. I will put my Lawes into their mind and in their heart will I write them Ezech. 36. 26. 27. I will give you a new heart and a new spirit will I put into the midst of you 8. But this sanctification is distinguished from that change of a man which is proper to the calling of a man in Faith and repentance In that that Faith there is not considered properly as a quality but in relation to Christ neither is repentance there considered as a change of disposition for so it is all one with sanctification but as a change of purpose and intent of the mind But here a reall change of qualities and dispositions is looked unto 9. It is called a reall change that it may be distinguished not onely from justification but also from that sanctification which is by Iustification as is the Sanctification of the seventh day or also that which is by relation of a signe as is the Sanctification of the elements in the Sacraments or lastly that which is by manifestation in which manner God himselfe is said to bee sanctified by men 1 Peter 3. 14. 10. It is of the whole man not of some one part 1. Thess. 5. 23. Now the God of peace himselfe sanctifie you wholly and your whole spirit soule and body be preserved blameles unto the comming of our Lord Iesus Christ Although so much of man Tantum totum or that whole that is in man is not presently changed 11. But although the whole man be partaker of this grace yet it first and chiefly agrees to the soule and afterward from the soule is derived to the body as the body of it is capable by that obedientiall power wherewith together with the soule it is subject to the will of God So also in the soule first and properly it agrees to the will from which it is derived into other faculties according to the order of nature Deut. 30. 6. The Lord thy God shall circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soule that thou maist live Rom. 2. 29. The circumcision of the heart 12. It is a change of a man from sin to distinguish it from that sanctification which is A 〈◊〉 mere negative from the mere negative contrary such as that was which is attributed to the humane nature of Christ which is said to be sanctified or made holy although the nature of Christ was never defiled with sinne 13. The terme from which this is is filthinesse corruption or the blot of fin 2 Cor. 7. 1. Let us purge our selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God 14. The terme to which is the purity of Gods Image which is said to be framed or created againe in knowledge righteousnesse and holinesse Eph. 4. 24. Or a conformity to the Law of God Iam. 1. 25. Newnes of life Rom. 6. 4. The new creature 2. Cor. 5. 16. Gal. 6. 15. the Divine nature 2 Pet. 1. 4. 15. But it is called the new and Divine creature 1. Because it is not produced of those principles which are in us by nature as the habit of all arts are brought forth which are gotten by industry learning but out of a new principle of life communicated by God unto us in our calling 2. Because our naturall disposition is altogether of another kinde then it was before 3. Because in its measure it resembles that highest perfection which is found in God 16. There be two degrees of this sanctification one in this life which is called in generall an infancy 1. 〈◊〉 13. 11. 12. Eph. 4. 14. 2 Pet. 2. 2. Because although that variety be found in this life that if some of those that are sanctified be compared with others and with themselves at divers times then some may be rightly called infants and others men growen whilst they live here Heb. 5. 13. 14. Yet the highest degree which we attaine to in this life is onely a beginning of holinesse promised and to be expected The other degree is called mans age and perfect age Eph. 4. 14. 1 Cor. 13.