Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	conscience_n	faith_n	unfeigned_a	2,594	5	11.1136	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22701	Saint Augustine his enchiridion to Laurence, or, The chiefe and principall heads of all Christian religion a most profitable booke to all those which desire to haue a most compendious briefe of Augustines doctrine, out of Augustine himselfe, when he was old, being repurged, by the old manuscript, of many faults and vnusuall wordes, wherewith it formerly flowed.	Augustine, Saint, Bishop of Hippo.	1607 (1607)	STC 921.5; ESTC S1512	82,205	310

in IN which soeuer of these fower ages or conditions the grace of regeneration findeth each man there are all his sinnes past remitted vnto him and the guilt contracted by the first birth is dissolued by the second And of so great force is that the spirit breatheth where it wil that there bee some which neuer enter into that second estate of seruitude vnder the lawe but in the first receiuing of the commandemēt haue the hands of Gods helping grace reached forth vnto them CHAP. Cxx. That they which die immediately after baptisme are happie BEfore a man can receiue commandement it is of necessity that he must first liue according to the flesh But if being initiated with the sacrament of regeneration hee presently departe out of this life death shall not hurt him because Christ therefore died and rose againe that he might haue dominion ouer the liuing and the dead Neither shall the kingdome of death hould him for whom he died that was free among the dead CHAP. Cxxi That Charitie is the Law and the Gospell which now hath her dayly increases but in the world to come shall haue her absolute perfection THat all the diuine precepts are referred vnto Charitie whereof the Apostle sayth The ende of the commandement is charitie out of a pure heart a good conscience and faith vnfained The ende therfore of euerie precept is charitie That is euery precept is referred vnto charitie But whatsoeuer is so done either for feare of punishment or any other carnall respect that it is not referred to charitie which the holye Ghost doth shedde abroade in our hearts it is not done as it should bee done though it seeme to bee done For charitie reacheth both to God and our neighbour And truely in these two precepts hangeth all the Lawe and the Prophets Whereunto wee may adde the Gospell and the Apostles also For whēce haue we that saying The ende of the Lawe is charitie and God is charitie but out of their writings What-euer things therefore God commandeth of which one is Thou shalt not commit adulterie and what-euer things are not commanded but men are aduised thereunto by speciall counsaile of which one is It is good for a man not to touch a woman both these kindes of things are then well performed when they are referred to the loue of God and of our neighbour for God both in this world and the worlde to come The loue of God I say whome now wee behould through faith but then shall see him face to face And our neighbour also now we knowe but by faith For wee mortall men know not the harts of mortall men But then God shall enlighten the hid things of darkenesse and manifest the thoughts of our harts Then shal euerie one haue prayse of God because each neighbour shall prayse and loue that in other which diuine illumination will not suffer to be hid in them but will present it to the viewe of each other Now concupiscence is diminished and weakned charitie increasing till it come euen in this world to such a greatnes as greater it cannot be No greater loue then this can any man haue than that a man should giue his life for his friends But who shall bee able to expresse what height of loue shall bee there where there shall bee no concupiscence nor no inordinate desire to be repressed how whole sound all things shal be there where there shall be no striuing● of direfull death CHAP. Cxxii What name is most fitly to be giuen to this worke BVt let vs now at the last make an end of this worke which chuse you whether you will call or vse in the nature of an Enchiridion But I truely not thinking your studies and endeuours in Christ Iesus to be such as should be despised and promising my selfe all good of you trusting hoping in the help of our redeemer and louing you most dearly in the sweete fellowship of his members I haue written and dedicated vnto you endeuouring my self to the vttermost a Book of faith hope and charitie Which God grant bee as pleasing profitable vnto you as it is large FINIS

in something doth therefore erre nor yet that euery error is damnable ALbeit error therefore is with all diligēce to be eschewed not onely in greater but also in lesser matters and that error also cannot bee without ignorance yet doth it not follow● that hee should euermore erre who is ignorant in some particular thing but rather hee which thinketh hee vnderstandeth that which indeed hee knoweth not For such a kinde of person alloweth that for veritie which is false being alwaies the propertie of error Howbeit the matter wherein euery one erreth maketh all the difference For in one the selfe same matter both the man that vnderstandeth is to be preferred before the ignorant person and he that erreth not before him that erreth and that by the rule of reason Againe in diuers things that is to say wheras this man knoweth these things another other things and this man is seene in matters of greater vtilitie and another in things of lesse vtilitie or rather which be hurtfull who will not in these differences account him in better case that knoweth thē not than him that is skilfull therein For there be some things which were better vnknowen then knowen Also to many it hath beene sometimes good to haue erred and gone astray howbeit in the way of their worldly iourneys and not in the course of their life and cōuersation For it happened vnto ●●r selues that wee were deceiued by a double way whereby wee went not that way where the armed forces of the Donatists lay in wait for vs to shut vp the passages By which accident it fell out that we came to the place whither wee trauailed though wee went about out of the way hauing cause to bee glad and thanke full vnto God in that we erred and went out of the right way knowing the traines which were laied for vs. Who therefore will be afraid to prefer such a wandring trauailer before a theefe that neuer goeth out of his courses For confirmation whereof that forlorne louer is fained by that excellent Poet to say How was her sight my bane how did blinde error me mis-lead Because that error is good which not onely hurteth not at all but also is in some sort profitable To set downe the truth therefore herein for as much as error is nothing else but to think that to be true which is false that againe to be false which is true or to hold that for certaine which is vncertaine or on the contrary to take that for vncertaine which is certaine whether it be false or whether it be true Which mistaking beeing a great deformitie and blemish to the minde how beautifull then and seemly may we account it to bee when either in our assertion wee deale plainely and say either yea yea or no no to any questiō propoūded In respect whereof truely our life in this world wherin we liue is most wretched because error is oftētimes needfull in the course thereof for the preseruation of the same God forbid thē that such should be the estate of that life to come where onely truth is the life of the soule and where neither any man doth deceiue nor is deceiued But in this world men both deceiue be deceiued being the more ●amentable when as they rather beguile by lying than be beguiled themselues by beleeuing lyars Howbeit our nature beeing indued with reason doth by all meanes so eschewe the snare of deceipt and as much as it may shun error that euen they which loue to deceiue others will not themselues willingly bee deceiued For he which lyeth will not perswade himselfe that hee erreth therein but rather that hee seduceth him thereby who doth beleeue him Neither doth that man erre in that matter which he cloaketh with a lie in case himselfe did vnderstand the truth But he is deceiued in this that he thinketh that hee woundeth not himselfe by lying whereas euery sinne in it selfe is more hurtfull to the agent than to the patient CHAP. 18. Albeit it is not the part of an honest and godly man to lie yet in lies one is greater than another in respect of the minde and intention and so also in respect of the matters about which we doe lie one is more dangerous and pernicious than another BVt now out of this matter there riseth a most intricate and darke question whereof we did write a great booke at such time as we were necessarily inforced to answer Whether 〈◊〉 were the part of a iust man to lie or dissemble at any time Truely I am of opinion that any kind of lie is a sinne Wherein notwithstanding there is a great alteration of the case in respect of the quality of the minde and also of the causes moouing any man to lie For he doth not commit so great a sinne which lieth in aduising or directing another mā as he which lieth with an intent to doe hurt thereby As for example that mā doth not so much hurt which setteth a trauailer into a wrong way by lying as hee which corrupteth the way of mans life by deceiuing him with vntruths And againe no man is to bee held a liar who affirmeth a falshood taking it for a trueth because in as much as in him is he hath no meaning to deceiue but is rather deceiued himselfe Hee is not therefore to bee condemned for a liar but to be censured either for temerity rashnes who inconsiderately beleeuing vntruthes entertaineth thē for truthes But rather on the cōtrarie that man as much as in him is doth he indeede who affirmeth that to be true which he thinketh in his conscience to be false For as touching his minde and inward motion because his tongue declareth not that which his heart thinketh hee saith not the trueth although in examination it fall out to be true which he affirmeth Neither is he by any meanes to be freed from the guilt of a lie which with his mouth ignorantly vttereth a truth and yet wittingly lieth in his heart Setting apart therefore things themselues by occasion whereof any thing is auouched and onely setting before our eies the intention of the speaker that man is better of the two which through want of knowledge and capacitie affirmeth an vntrueth because hee taketh it for a veritie than hee which contrary to his conscience carrieth a minde to lie and deceiue although indeede hee cannot truely iudge of that to be truth which hee affirmeth For the first of these 2. hath not one thing in his heart and another in his mouth But the second no doubt howsoeuer it bee false or true which hee saith yet hath hee notwithstanding one thing shut vp in his breast and another thing in his tongue which euill is a propertie incident to the liar And now to come to the consideration of things which be held and maintained there is as great a difference in the matter wherein any man is deceiued or doth lie albeit that to bee deceiued is a lesse