Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	bring_v	evil_a	treasure_n	9,368	5	10.7622	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15093	The way to the true church wherein the principall motiues perswading according to Romanisme and questions touching the nature and authoritie of the church and scriptures, are familiarly disputed, and driuen to their issues, where, this day they sticke betweene the Papists and vs: contriued into an answer to a popish discourse concerning the rule of faith and the marks of the church. And published to admonish such as decline to papistrie of the weake and vncertaine grounds, whereupon they haue ventured their soules. Directed to all that seeke for resolution: and especially to his louing countrimen of Lancashire. By Iohn White minister of Gods word at Eccles. For the finding out of the matter and questions handled, there are three tables: two in the beginning, and one in the end of the booke.	White, John, 1570-1615.	1608 (1608)	STC 25394; ESTC S101725	487,534	518

doubt it for reuelation and miracle I am sure he can shew none because the miracles of his Legend which is all he can pleade concerne not him that neuer had them and yet he thinketh his holinesse and the holinesse of his people is a good marke of the Catholicke Church It is false therefore that he saith No man by his outward workes without miracle can be certaine he hath faith or charitie For c 1. Ioh. 3.7 Saint Iohn saith He that doth righteousnesse is righteous as God is righteous And Saint Iames d Iac. 2.18 Shew me thy faith by thy works and I will shew thee my faith by my works And our blessed Sauiour e Mat. 7.16 By their fruites ye shal know them f Luc. 6 43. It is not a good tree that bringeth forth euill fruite nor an euill tree that bringeth forth good fruite For men gather not figs of thornes nor grapes of thistles A good man out of the good treasury of his heart bringeth forth good things and an euill man out of the euill treasure of his heart bringeth forth euill And if charitie cannot be proued to be present by our workes because it is a thing hidden secretly within vs then no cause can be proued or knowne by the effects and no physitian can know the inward state of the bodie by the outward signes which were absurd And the word of God calling vpō vs g Mat. 5.16 to let our light so shine afore mē that they may see our good workes and h 2. Pet. 1.10 bidding vs thereby to make our election sure and promising an abundant entrance into Christs kingdome to all that follow vertue temperance patience c. should deceiue vs if when we had taken paines in so doing we could not be assured that our workes arise from faith without which faith no worke were good nor could minister any argument of our saluation to vs. 4 Our workes therefore being not founded on mens traditions as popish workes are nor directed to a false end but done according to the direction of the word and for the glory of God in the faith of Iesus Christ without any opinion of perfection either to iustifie vs or to merit or satisfie thereby are good workes and infallibly secure the doers that they haue true charitie and are the true Saints of God though they haue no miracles nor other reuelation then this of Gods spirit renewing them For of such workes our aduersaries themselues say i Tho. lect 4. in Gal. 3. They are the execution and manifestation of our righteousnes Yea the Diuines of Colen affirme expresly against that which the Iesuite here saith k Antididag Colon. pag 30. that we rely not principally vpon our inherent righteousnesse because it is vnperfect but thereby as by a certaine inward experiment we are certified of the remission of our sins who feele and proue in our selues such a renouation of our spirit and that the perfect iustice of Christ is imputed to vs and that so Christ by faith dwelleth in vs. In which words affirming the experiment and certificat that Gods children haue within them and the feeling of their renouatiō and Christ dwelling in them by faith all which they say ariseth from their workes they make it plaine how false and friuolous it is that the Iesuite assumeth that no man without reuelation or miracles can infallibly know whether he haue true faith and loue or not And I will make it yet plainer in the Digression following Digression 43. Prouing that Gods children without miracles or extraordinary reuelation may be and are infallibly assured that they haue grace and are in the state of saluation 5 For to the place of Eccles 9.1 I answer first the Iesuite hath misalledged it For the Hebrew is thus No man knoweth loue or hatred all things are before him And I care not though his Trent-vulgar-latine be as he alledgeth it for the Hebrew is the onely authenticall text and not the Latin whereof themselues haue a base conceit though the Councell of Trent haue canonized it For Dominicus Bannez l In 1. par The. q. 1. art 8. dub 4 reporteth that since this decree there are not wanting many great men in the Church of Rome that take vpon them to correct and censure it and say the interpreter missed it fouly in many things And himselfe is of the same mind and acknowledgeth that being at last conuinced by his owne experience he iudgeth the Hebrew text vncorrupt What vanitie therefore is it in our aduersaries to alledge a translation which themselues despise as corrupt and vicious Secondly to the words I answer that Salomon doth not say that No man can simply know the loue or hatred of God to him but in a compound sence that No man can know it by the outward euents of this life the which hindereth not but it may be knowne by the testimonie of Gods spirit renewing vs as Catharinus himselfe a Papist expoundeth it and this is it that we say m Rom. 5.5 Gal. 4.6 Gods loue is shed in our hearts and made knowne to vs by the holy Ghost 6 To the place of Prou. 20.9 I say briefly that it proueth euidently against the Iesuit that no man can keepe Gods commandements because he cannot make his heart cleane from sinne but it toucheth not the assurance of grace because grace is and infallibly knowne to be where the heart beginneth to be cleansed though yet as it neuer shal be in this life it be not perfectly cleane For we are not assured that charitie and faith dwell in vs by this that our hearts are perfectly cleane for then the text had bene against vs but by this that they are free from hypocrisie and begin to be cleansed and dayly increase therein 7 The manner how we know we haue grace and shall be saued is by the meanes of the holy Ghost whose worke it is to assure vs the which he doth first by producing in vs the effects of sauing grace and predestination which is the constant reforming of our life within and without Whereupon it followeth that he which giueth himselfe effectually and stedfastly to a godly life may infallibly be secured thereby of his saluatiō because God whose promises are infallible n Rom. 8.13 Heb. 5.9 hath vowed saluation to all such Next by infusing or inspiring into vs the motion of assurance and by inclining our heart to giue consent to the promises of the Gospell The which inspiration is a supernaturall work of God created in vs by the outward meanes of the word and the inward operation of his Spirit consisting in a certaine knowledge and feeling that we haue of Gods good pleasure toward vs when once we truly beleeue And as the eye in seeing hath a certaine propertie annexed that it knoweth it seeth so faith and grace in whom soeuer it is hath this condition that it knoweth it selfe to be such and it not onely

gods neuerthelesse he could not but pitie their state who must liue vnder him that would exceed the degree of a man The Popes Deitie therfore maketh them in a miserable case that liue vnder him that disdains the place that God hath allotted him The alliance they haue with the Church of Rome wil not let them see this though the former ages u Sigeb ann 1088. counted it nouelty and heresie and x Anna Caesarissa hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refert Illyric with passion cried out of it For adultery is a foule sinne yet y Cael. Rhodigin l. 10. c. 35. among the old Arabians no man was reputed an adulterer if he were sib to the woman which is the reason why nothing is amisse among our aduersaries because the men that do it are sib to the Romane Church 6 There is but one way to preuent the danger that may he feared from this generation and their practises and that is that sinne be seuerely punished and a preaching ministery setled as much as is possible in all places of the land and painfull preaching effectually maintained against the manifold discouragements of this iron age whereby the subiect may be taught obedience and ignorance and superstition the roote of disloyaltie may be expelled that slie Papists specially those of the better sort be met with and not suffered with cunning and friendship to slide through the fingers of the Magistrate that besides all other courses vsed to bridle them they be reuoked to continual conference with such persons as are euery way fit to encounter the reputed learning of their Seminaries and to lay the vain rumor of it that finally his Maiestie and the State vpon all occasions be encouraged against the manifold dangers and troubles which to the exceeding griefe of all good subiects their gracious care ouer the Church and Zeale against false religion bringeth vpon them and that by deuoting our selues to their obedience and expressing our contentment in their gouernment they be encouraged to proceed and take heart for euer in the faith and profession which the sacred lawes of our land and the mercy of God haue hitherto vpholden to vs and vnder which we haue liued so happily and obtained such strange deliuerances against all our enemies The persons that must do this are your Lordships and the rest of your place the Fathers of the Church whose seates were first erected euen from the beginning for such very purposes No contradiction nor contentiō must weary you no peace must make you secure no opposition dismay you The chiefe magistrates of our state are properly in your hands to frame their conscience to direct their proceedings to stirre them to action the inferior sort of the Clergy meddle not with this charge it is your Lordships to whom the cure belongeth The vigilancy Zeale and courage of the Primitiue Bishops to say nothing of our Grindals Iewels Pilkintons and other famous Prelats of our time your Lordships predecessors was admirable in these businesses after God once blessed them with an orthodoxal magistrate to support them there could no heresie harbour vnder them but they draue it out They were faithfull Fathers to the Church and Tutors to Emperours and by their Zeale and courage made the names of METROPOLITAN and BISHOP the most gratefull and honorable titles in the world that euery toung pronounced them with ioy and euery heart affected them with contentment when the negligence and securitie of some that succeeded in after times gaue the first occasion to quarrell at it and depraue it 7 If this be wanting that God be not pleased but sinne increase and so much superstition remaine still in the land vnreformed y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Georg. Pachymer NO HVMANE VVISEDOME CAN KEEPE OVT GODS IVDGEMENTS BVT THEY VVIL COME AT THE LAST VPON VS We haue bin often threatned and the world about vs amazed at our dangers wondreth how we haue escaped z Cedren hist pag. 542. When Nicephorus Phocas had built a mightie wall about his pallace for his securitie in the night he heard a voice crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he built as high as the clouds yet the citie might easily be taken the sinne within would marre all If the diuell had employed any wit against vs but THE FRIERS our feare should haue bin the lesse but all ages and this beyond all sheweth their practises to haue bin of extraordinary ascendencie It is not much lesse then 500. yeares since a Wickliffe in T●ialog pa. 143. a Bishop of Lincolne gaue the Frier this definition Est cadauer mortuum de sepulcro egressum pannis funebribus inuolutum à diabolo inter homines agitatum There is nothing about him but it relisheth of the graue and destruction and God deliuer vs from him 8 There is a generation that thinketh there is no difference betweene the two religions but they may be reconciled and all this ado needeth not Two sorts of people say thus The first are certaine POLITICK ROMANISTS to extenuate the foulnesse of Popery and to hold mens conceits toward it in the meane time till oportunitie serue to set it wholy vp what time they wil change their dittie and say the difference is so great that they which hold our part must be burned at a stake The second are IGNORANT AND VNDERSTAND NOTHING but liuing voide of the knowledge and conscience of all religion are possible of his mind that Turonensis b Greg. Tu●on hist Franc. li. 5. c. 43. If both the one and the other were followed neither were is any hurt if going between the altars of the Gentiles and the Church of God a man should giue honor to both writeth of who said it was best of al si illa illa colantur neque esse noxium si inter Gentilium aras Dei Ecclesiam quis transiens vtraque veneretur Whom God in his iudgement giueth ouer to this opiniō to plague their sloth who minding nothing but Epicurisme earthly things and not enduring the paines and conscience to make triall of that which should saue their soules are seduced by this perswasion and plunged into Atheisme to thinke the iust defence of our faith to be nothing but the maintenance of contention Wherein at one breath they haue not onely censured our State restraining Papistry and all the Churches throughout the world insisting vpon the difference and the Church of Rome too that proclaimeth it and pursueth it but they haue also condemned the Primitiue Church and all the Doctors therof who would neuer yeeld I wil not say in an opinion but not so much as in a form of speech or in the change of a letter sounding against the orthodoxal faith The difference between the Councell of Nice and Arius was but in c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a letter d Georg. Pachymer hist l. 5. The controuersie whereupon the Latine and Greeke Churches