Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	flesh_n	new_a	stony_a	5,704	5	12.0562	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02617	The Iesuites banner Displaying their original and successe: their vow and othe: their hypocrisie and superstition: their doctrine and positions: with a confutation of a late pamphlet secretly imprinted and entituled: A briefe censure vpon two bookes written in answeare to M. Campions offer of disputation. &c. Compiled by Meredith Hanmer M. of Arte, and student in diuinity.	Hanmer, Meredith, 1543-1604.	1581 (1581)	STC 12746; ESTC S103736	58,079	96

I shalbe saued Turne vs againe O God of hostes saieth Dauid cause thy face to shine and we shalbe saued Here vpon commeth it to passe also that the comfortable answere is made I will giue them saieth the Lord an heart to knowe mee that I am the Lorde and they shalbe my people Againe I will put my lawe in their in warde partes and write it in their heartes In an other place I will giue them one heart and I will put a newe spirite within their bowelles and I will take the stonie heart out of their bowelles and I wil giue them an heart of fleshe that they may walke in my statutes and keepe my iudgementes and execute them This is the treasure which S. Paule saieth we haue in earthen vesselles that the excellencie of that power might be of God and not of vs. For hee worketh all thinges after the counsell of his owne will Againe It is God which worketh saieth Paule to the Philippians both the will and the deede euen of his good pleasure hée beginneth it and performeth it We are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God which hath made vs meete to be pertakers of the inheritaunce of the Saintes in light Then haue wée not frée will to that which is good being by nature the children of wrath clogged with the corruption of originall sinne and concupiscence so that we cannot doe as saint Paule saieth whatsoeuer we would 10. The Iesuites doctrine 10. The Iesuites holde that the first motions of concupiscence are without the gilte of sinne Censur Colon. When as in very déede the motions of the saide luste in that wee are by nature the children of wrath doe condemne vs if Gods mercie and the merits of Christes passion stoode vs not in stéede 11. The Iesuites holde that there are many other more grieuous offences and more damnable then those that repugne the lawe of GOD and yet the lawe condemneth them not namely traditions mans lawes and the preceptes of the Church the which Canisius reckones to be fiue in number 1. See thou celebrate the set feaste dayes of the church 2. See thou heare reuerently vppon the holy dayes Masse and Ma●●●ns 3. See thou obserue the fastinges appoynted vpon certaine daies and times 4. See that thou once a yeere confesse thy sinnes to thy ghostly Father 5. See ●hou receiue the sacrament once a yeere at the least and that aboute Easter Censur Colon. Canis s●●●●●●●● doctrin de precept Eccles Cap. 14. 15. 16. 17. 7 d● sacrament cap. 5. de Ieiun cap. 5. de Consil Euangel Cap. ● Wh●n a● i●●e●y d●●de all ●●●nes are reproued by the lawe neither bée there any so greeuous as those which repugne the lawe For the Church is not to binde the consciences with her lawes but to preserue and proclaime the precepts and lawes of God 12. The Iesuites saye that faith is a most firme ass●t or beléeuing not only of the things opened in holy scripture but also of those things which without scripture are deliuered by tradition Censur Colon. Canisi●de fide ●imbol Cap. 22. And●●d Orthodox ●xplic 〈…〉 Trident. Faith saith the Catholikes is not onely a knowledge by the which the Christian firmely holdeth all that is made manyfeste in Gods woorde but also a sure confidence kindled by the holy Ghoste through the Gospell in the hearte by meane whereof hée resteth in GOD perswading himselfe for certaine that remission of sin euerlasting righteousnesse and eternall life is giuen not onely to others but also to himselfe and that freely of the great mercie of God by the merites of Jesus Christ 13. The Iesui●es say The iust in that hee liueth by faith hath not that in Christe but of his workes Againe That faith iustifieth shée hath not that ●o●me or efficacie of Christe whome shée apprehendeth and possesseth but of our loue Againe Faith doeth not therfore iustice because shee apprehendeth Christe who is our righteousnesse but workes are so necessary and stand in so great a steade that they giue vnto faith her life Cens Colon. Canisi Andradius The Catholikes holde that they must liue by fayth as the holy Ghost hath deliuered in writing And now he liueth no more as Paule wryteth but Christ lyueth in him and the life that the iust now liueth in the flesh hée liueth through the fayth of the sonne of God who loued him and gaue himselfe for him So that fayth hath no more her being or life of our loue or workes then the roote hath moisture ministred vnto ●● by fruite growing vpon the trée 14. The Iesuites write the proper saluation of some certaine priuate man is not to bée referred vnto fayth For the priuate iustification of men is vncertaine and much more the eternall saluation of them How then in these being vncertaine shall fayth assure her selfe Fayth in particulars is vncertain hope oftētimes is frustrate Censur Colon. Canis Andrad Orthodox explic lib. The counsell of Trent will also haue no perticular man to assure himself of his saluation and holdeth them accursed that doe so Sess 6. cap. 12. canon 13 14 15. But the Catholikes hold that most comfortable doctrine which Abraham Moses Iob Dauid Paule and all the elect people of God the spirite testifying vnto them whose children they are whiche assured themselues of theyr saluation not hanging with the c●llier● fayth vpon the ●léenelesse c●●te of the Romish Church neither onely generally belieuing that some shal be saued but perticulerly also knowing that the election v●cation iustification and saluation of euery perticuler of the elect of God is sure and certaine 15. The Iesuites say that Justification is none other then the séeking or searching of righteousnes and to speak philosophically a motion vnto righteousnes Censur Colon Canis Andradius The Catholiks hold iustification of a man before God or christian righteousnes to be a remission of sinne and an imputation of the righteousnesse of Christ and a frée donation of lyfe euerlasting not for any worthinesse or workes of ours but onely for Christes sake and the same apprehended by fayth 16. The Iesuites doe hold that the reconciliation which is called iustification commeth to passe by meane of loue which is the gift of the holy Ghost shed in the heartes of the faythfull And truely say they great is the force of loue yea and of such a force that it maketh vs the sonnes of God Censur Colon. Canisius Catechist The Catholikes say that the elect are not reconciled vnto God but by the ●●rite● of Christes passion And that loue goeth not before reconciliation as the cause but followeth after as the effect ●●●●●fying our iustification 17. The Iesuites affirme that the iustice of God reuealed in the Gospell is a power in God which rendreth vnto euery one according vnto their worthines Censur Colon Canis Andrad The Catholikes holde that the iustice of God shewed

it not properly truely in it selfe of it selfe and in his own nature sinne Censur Colon. Againe Concupiscence which remaineth in the regenerate hath no way any nature or kinde of sinne neither contayneth it anye filth or deformitie worthy of hell fire Andrad Orthod explic Lib. 3. defens Trident fidei Lib. ● The councell of Trent hath most blasphemously decreed and included Saint Paule in the curse This concupiscence that the Apostle sometime calleth sinne the holy synode declareth that the catholike church neuer vnderstood it to be called sinne that it is truely and properly sinne in the regenerate but that it is of sinne and enclineth to sinne Whosoeuer thinketh the contrary let him be accursed Co●●● Tr●●ent sub Paulo 3. sess 5. decret de peccat origi●● 6. The Catholikes doctrine COncupiscence or lust in that it repugneth the lawe of God in that it is forbid by the tenth cōmandement is properly truely in it selfe of it selfe of his own nature sinne and so tearmed by the Apostle saying I knew not sinne but by the law for I had not knowne lust except the lawe had sayde thou shalt not lust Imediately by the effectes and haynousnesse thereof hee sheweth the same to be sinne truely and properly Sinne tooke an occasion by the commandement and wrought in me all manner of concupiscence Againe I allow not that which I doe for what I would that doe I not but what I hate that doe I. If I doe then that which I would not I consent to the Lawe that it is good Now then it is no more I that doe it but the sinne meaning concupiscence that dwelleth in me Agayne I see an other lawe in my members rebelling agaynst the lawe of my mind and leading me captiue vnto the law of sinn meaning lost which is in my members He that seeth a woman and lusteth after her hath alreadie s●●●●d in his heart and where the law sayth Thou shalt not kill our Sauiour sheweth for grieuous that which you esteeme as ●ri●●es where it is sayde that he which is angrie vnaduisedly with his brother shalbe in daunger of iudgement he shal contemptuously saith Racha shalbe punished by a counsaile and he that sayth Thou foole shalbe subiect to hell fire Lust sayth our sauiour choketh the woord the wisedome of the flesh sayth Saint Paule is death enmitie to God not subiect to the Law neyther pleaseth God euery man is ●epted sayth Iames being drawen away and entised by his owne concupiscence the same is cause of warres and contentions Ergo properly sinne Saint Iohn shewing the whole world to bee set on mischiefe and swallowed vp in the whirlepool● of sinne qualifieth not the matter as you do but peremp●orily auoucheth All that is in the worlde is the ●ust of the flesh the lust of the eyes and the pride of life and the same is not of the father but of the world Where it is sayde all sinnes in their owne nature are mortall in that they deserue death and damnation and all sinnes in Christ are veniall in that he payde the ransome therfore if the same were called too remembraunce this controuersle would be soone appeased and the trueth touching the nature of this sinfull lust in his haynous effects would easilie appeare 7. The Iesuites doctrine AFter baptisme there remaineth no sinne in the regenerate eyther that is apert or manisest or that is ●id or couered Censur Colon. Andrad Orthodox explic lib. 3. defens Concil Trident. lib. 5. Agayne If any deny the guilt of Originall sinne to be remitted through the grace of our Lorde Iesus Christ which is conferred in Baptisme or eyther doeth say that the same wholly is not taken away which hath in it the true and proper nature of sinne but sayth that the same is only rased or not imputed let him be accursed Concil Trident. sub Paul 3. sess ● 7. The Catholikes doctrine IN the regenerate there remaineth sinne after Baptisme but it is not imputed that for the merits passion of Iesus Christ The faythful vnder y e law circumcised not only the foreskinne of the flesh but also the filth of sinne and the superfluitie thereof ouergrowing the heart the beleeuing in the time of grace hath not onely his bodie outwardly washed with water but also his soule inwardly clensed by the power of the holy spirite Yet the state and condition of the regenerate after circumcision vnder the Law and after Baptisme vnder the Gospell is indifferently laide downe by the Apostle where he sayth Dauid declareth the blessednesse of the man vnto whome GOD imputeth righteousnesse without workes saying blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whome the Lorde imputeth not sinne If there were no more too bee sayde this might seeme a sufficient confirmation of the premises Saint Paule denied not but that there was 〈◊〉 in the regenerated and therefore his commaundement is Let not sinne raigne in your mortall bodie that yee should obey it in the lusts therof All haue straied and become vnprofitable there is not one that doeth good no not one who can say my heart is cleane I am pure from sinne There is none good but God alone What is man that hee should be cleane And he that is borne of a woman that he should be iust Beholde he found no stedfastnesse in his saintes yea the heauens are not cleane in his sight how much more is man abhominable filthy which drinketh iniquitie like water If we say that we haue no sinne wee deceiue our selues and the trueth is not in vs. Therefore is it that among other our petitions wée are commaunded to pray Forgiue vs our tresspasses Moses slewe the Aegyptian Aaron murmured Noah was drunke Lot committed in●est Abraham denied his wife Iacob lye●● Isaac dissembled the Pat●arc●es m●naced Ioseph Rachell was a théefe Ionas was disobediente David numbred the people Solomon was an Idolatrer the sonnes of Zebedie were ambitious Paule and Barnabas ●arred and Peter denied his maister Were not these sinnes yea in the regenerated and chosen people of God Then it cannot be denied but that 〈◊〉 hath a 〈◊〉 after baptisme although finally it doeth not preuaile and what through infirmitie in the meane while hath béene committed after wardes through repentaunce is washed away and of mercie and fauour in Christ is not imputed Though the heart of man bée made so cleane in baptisme as the wheate in the ●ar●s floore the chaffe being fa●●ed away yet as the pure wheate is so man in the fielde and growing bringeth againe with it strawe ●●●ke and chaffe into the Garner so man notwithstanding his ●l●●sing and purifying in baptisme yet retaineth the some and dregges of originall sinne following his naturall flesh vntill the chaffe thereof be sann●d away by the power of the most holie spirite and he by imputation reserued as pure wheate for the celestiall barne and the kingdome