Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	faith_n	good_a	unfeigned_a	2,823	5	11.0408	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10442	A confutation of a sermon, pronou[n]ced by M. Iuell, at Paules crosse, the second Sondaie before Easter (which Catholikes doe call Passion Sondaie) Anno D[omi]ni .M.D.LX. By Iohn Rastell M. of Art, and studient in diuinitie	Rastell, John, 1532-1577.	1564 (1564)	STC 20726; ESTC S102930	140,275	370

alleage for them selues Scripture and will not be brought down from their priuat sense to vnderstand those Scriptures as old blessed fathers haue interpreted them that herefor to make an end and to stopp the mo●thes of all arrogant persons we will and define that old fassions old customes aunciēt interpretatiōs and so furth shal preuail For the question here in this Coūcel was not of custome custome traditiō traditiō which should preuaile for the Arriā did medle with no tradition or former custome or vsage Neither was the questiō in cōparing former vsage with some late writers inuention for Arrius would alleage no one mans writing taking him felfe to be better learned thē all other and if he would haue alleaged his owne authority only that had ben so folishe and diueli●he that it was to be reserued for Luther or some other of the priuy coūsell of Antichrist Wherin then was the strife not in those two pointes which I haue named but in this onely that wheras Arrius would be tried by scriptures only and plentifully brought them out for a shew of his defence and wheras vnder the letter of the scripture he vttered his blasphemous sprit and went against the plain traditiōs and lessons of the Apostells and fathers of Christ his Church therfore saieth the Councell Let old customes and māners preuaile which is to say we alow scripture and we alleage scripture but after that sort that we must not ne will admit any thing contrary vnto the Apostolike faith receaued for as concerning your text Sir Arrius where you say The father is greater then I am And againe God made me in the beginning of his waies with such like they must be vnderstood as our ●decessors maisters and fathers haue deliuered vnto vs. neither must you bring you in neuer so many places of the old or new testamēt think therfor that you may conclud a sense and meaning contrary to the old faith Away with this pride of yours submit your vnderstanding to the faith of the Churche leue of your new termes of extātibus and non extantibus receaue the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cōsubstancialitie which word although it be not expressed in Scripture yet it is in tradition Consent and agree with the Councell of the whole world These wordes loe and such like doe expresse truly what the fathers should meane in saing Let the old customes preuaile And this being proued to be the very meaning of that worthy sentence what hath M. Iuell doon in setting it before his sermon in the first shew therof is it put there to be laughed at or to be folowed and regarded If to be laughed at the Coūcell of Nice is not so simple a thing If to be folowed why are the Catholikes reproued then for defending auncient traditions and why are the heretikes honored which will haue nothing but ●he bare text onely together with their priuat comment vpon it If customes manners fashions vsages call it as you will if they must preuaile wherfore doe we all this while contend with the Protestantes vpon verities writen and vnwriten vpon traditions and vses of the Catholike Churche Euery boke almost which is of common places hath the question of Scripture and traditiō moued therin which nedeth no more to be any question you being so well acquainted M. Iuell with the Protestantes and hauing so great credit among them as they lightly can geue to such a person For at one worde you shall end the whole matter perswading them that old customes and fashions must preuaile which in my minde I thinke to be impossible but nothing is hard perchaunce to you for this is clere euen in sight the last and third communion is preferred before the second the second better estemed then the first and if a new one come furth you shall I warrant you see it plainly proued that quite against your will and against the Councell of Nice the old fashions shall not be preferred And this much hitherto I haue saied as cōcerning old customes supposing and graunting that the Coūcell of Nice might vse that sentēce as M. Iuell alleageth it for a generall conclusion and determination whereas in very dede those wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ar onely mentioned in the beginning of the sixt Canon as concerning one especiall matter about the prerogatiue of the sees of the Bishopp of Antioch and Alexandria and should not therfore be drawen vnto a generall sentence But we shall meet again with M. Iuell vpon this point before the end I thinke and therfore now will I turne ouer the lease and cōsider his sainges and apply som answers and infer so well as I can som obiections against him VVhen so euer any ordre geuen by God is brokē or abused the best redresse therof is to restore it againe into the state that it first was in at the begnining If you take the paines leisurly to consider the illation of this conclusion you shall perceaue the wordes of the blessed Apostle vnto S. Timothe the first epistle chapter to haue in these our daies the persons vnto whom they may and must be applied The end of the cōmaundemēt is charite which cometh out from a pure harte and good conscience and vnfained faith● from which certen men wandering a side are turned vnto vaine talke coueting to be teachers of the law not vnders●anding yet neither the thinges which they speake neither vpon what thinges they make affirmatiōs M. Iuel here in the wordes which I haue recited maketh mention of an ordre geuen by God and of ordre broken and of redresse of the same by retorn to the first institution In whiche sainge can he tell what he speaketh or what and wherfore he affirmeth what ordre geuen by God did he talk of before to bring in the wordes thus when anye ordre geuen by God is broken c. In the third leafe he saith that S. Paule had appointed the Corinthias as touching the Sacrament that they shold all eate and drink together Doth he call this the ordre geuen by God I beleue verely that what soeuer S. Paule appointed the same did come from God as the principall gouernour of his churche But for all that there is great difference betwixt the cōmaundmentes expressely geuen by God ordres set by men as ministers of God For with the one kind non can dispence withowte especiall licence frō God and in the other kinde the heades of the church haue the power in ther owne handes without further question to sett and remoue plant and pull vp as they shal see it profitable for the present state of the churche Wherfore although the blessed Apostle did neuer make such ordres vpon his own head as did not agree with the will of almighty God yet properly to speak an ordre geuen by God is so to be taken that without all exception it must be kept and folowed without speciall reuelation for the

purpose but eating of their owne supper which they brought to churche with them When you speake of reducing thinges to their originall and when it is clere that the Corinthians in their meetinges together did not kepe the old custome and manner I looked to heare of you not the institution of Christ what that was but the old fasshions which the Corinthians should kepe as for those wordes of the institution of Christ which S. Paule reherseth they are writen of him not as the originall patern of the reforming the Corinthians disordre but in way of argument as Theophilactus saieth to proue his principall purpose that bicause Christ did not spare to geue his owne body vnto his disciples and folowers therfore the riche Corinthiās should not disdaine to admitt the poorer sort of Christians their brethern vnto their table for therin was the blessed Apostle occuped to correct the stoutnes singularitie which the Corinthiās vsed then otherwise then it was receaued emōg Christiās And therfore S. Paule being mindful of his intēt principal matter he cōcludeth the chapter with these wordes therfor my brothers saith he when ye com together to eate tary and looke one for another If any one be hungry let him eate at home Shortly therfore to conclude this matter truth it is that when any disordre is com into the churche the first ordre from which the fall was made should be reduced The disordre amonge the Corinthians was that they did not charitably cōmunicate together in their suppers let this be amended the Apostle doth it properly saing Therfore when ye com together to eate tary one for another For so was it at the beginning that the Christians did meere and sitt altogether and eate one of an others meate in their Churches and either after such their meales receaue the Sacramēt or before them All this agreeth well But let M. Iuel amend the disordre and sett euery man in his place Let them be called backe again saieth he to the first originall and to the institution of Christ. Which answereth as rightly to the question proponed as if in a deliberatiō how the beggars needy persons of England might be prouided for som great clerke wold stand vp solemly declare vnto vs vnto what valew of our currant mony the three hūdred pence would com vnto for which the oyntment that was poured vpon our Sauior his head might haue ben sold for according vnto Iudas his estimation Or as it is more familiar with Englishe eares which is the way to London A potte full of plūmes Yet doe they glory still vpon the institution of Christ as though those wordes Take eate this is my body doe this in remembrāce of me did appoint both time and place and vesture and nombre of cōmunicantes and all thinges which they vse in ministring of their what shal I cal it treuly I can not tell and which the trew catholike churche hath or may vse in the ministring adorning or defensing of the Sacramēt But let it be graunted which is to far absurd that S. Paule did reduce the Corinthiās from their disordre vnto the first originall institutiō of Christ and that he vpon the originall of Christ his institutiō did cōclude that one should tary for another when they cam to eate How doth it now then so fal out that according to the redresse which the Apostle made after the originall of Christ his institutiō Christian men bring not their meates to the church and the riche tarieth not for the poore and he which aboundeth geueth not gladly vnto him which lacketh And when they are wel refresshed with cōmon meates then receiue the Sacramēt Yea rather you which appeale so lowdly and rudely to the institutiō of Christ why do ye not washe one anothers feete which haue so expresse euident a text for it Where is now your originall and where is the institution of Christ if both kindes be not receaued of the laye people O then institution of Christ how far ar we departed from the say they And the same Christ saing I haue geuen you an example that like as I haue done so should you do and washe one anothers feete they are content herein to let institution and originall both goe And so like as bells do sound in diuers mens eares diuersly and diuersly in one selfe same eare as the mind is affected so Scripture and custome are made to sound in these mens fancy euen as their 〈◊〉 is to haue this or that opinion to goe forward When it pleaseth them 〈◊〉 the bells shall goe VVith customes of p●●matiue churche examples of good men testimonies of blessed Doctors And when so great a sound doth troble their studie then loe it pleaseth them to haue one bell onely to ring VVith nothing is to be beleued without expresse worde of Scripture But now let vs goe further It was to be hoped for so much as the glorious light of the Ghospel of Christ is now so mightely and so far spred abrode that no man would lightly misse his way as a●ore in the time of darknes and perisshe wilfully I could not but note this sentēce bicause it conteineth so great a bost and so small treuth in it For where is the glorious light of the Ghospell now so mightely and so far sprede abrode and what calleth he the darkenes of the time afore many new found landes the wild Indians are come to the faith of Christ in our daies but had protestantes and heretikes the ministery therof or els religious men monkes friers with other such of the catholike church how many partes of Italie of Spaine of Fraūce of Germany of ●laundres of other contries of Europe doe acknowlege this glorious light which he talketh of Yea what one city can he name in the which it is mightely blased abrode Frankford doth it wholie agree within it self in one faith Geneua is it wholy ouershadowed with this counterfaict light In England or London or in Sarum vnder his owne preachinges is the Ghospell gloriously and mightely spred abrode The kingdom of the Ghospell of Christ is in mens hartes and then of how many hartes is M. Iuell assured of those very contries which are taken to incline to the new lerninges three partes or more shalbe ●ownd in harte and will Catholikes And yet graunt him that any one citie is al●ogether turned from Christ and his church so that no one Papist in harte shal there remaine by by is the Ghospell mightely and far spred abrode There is no more but one Ghospell but of Ghospellers more then sixe kindes in euery contrie which the glorious light of the Ghospell hath now oueruewed M. Iuell him self doth he know any one to be of the same faith of which he him self is if he agree in all pointes with any other how cometh that to passe either thei haue one master which kepeth them both vnder correction