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	put_v	stony_a	3,688	5	11.7128	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02349	A compend of the controversies of religion wherin the trueth is confirmed, and errour convinced, by authoritie of Scripture, witnessing of antiquitie, and confession of partie. Most necessary for all, in this backe-slyding age. By W.G. minister of God's word.	Guild, William, 1586-1657.	1627 (1627)	STC 12479; ESTC S118648	69,651	225

His Will To the praise of the glorie of His grace vvherein Hee hath made vs accepted in His beloved Marke then That our election is not for our fore-seene holinesse but that we should bee holie and the ground there-of is set downe therefore to bee the good pleasure of the Lord's will and the ende of all is the praise onelie of the glorie of His owne grace and so no praise to vs for anie fore-seene merit Rom 9.15 For hee sayeth to Moses I vvill haue mercie on whom I vvill haue mercie and I vvill haue compassion on vvhom I vvill haue compassion So then it is not of him that vvilleth nor of him that runneth but of God that showeth mercie Note then That the cause of our election is in God himselfe to wit free mercie and not in man of fore-seene merit 2. Witnessing of Antiquitie AVgustine thus sayeth to the Pelagian Hereticks Yee say that Iacob was loved sayth hee for his future works which God fore-saw that he was to doe and so yee contradict the Apostle who sayth That it was not of works as if hee might not haue saide that it was not of his present workes but of his future works But hee sayeth simplie that it was of no works at all that grace might bee commended Aug. lib. 2. contra epist 2. Pelagianor c. 7. As also if the cause bee asked sayeth Fulgentius of the predestination of the godlie there is none other but the onlie free mercie of God to be found Fulg. lib. 1. ad Monimum f. 10. 3. Confession of Partie ANd that wee are elect not onlie freelie but also without the fore-sight of good workes the Apostle teacheth Rom. 9. sayth Bellarmine lib. 2. de gratia lib. arb c. 10. § esse denique As also Estius affirmeth that this opinion anent predestination to wit that the same is not of fore-seene fayth and good works is maintained by most of all their Schoole-men where-of he rehearseth sixteene by name of the most famous Estius in lib. 1. sent dist 41. § quarto CHAP. X. OF VOCATION §. I. That there is no fore-going preparations in vs naturallie vnto our effectuall calling by grace as merits of congruitie 1. Authoritie of Scripture 2. TIm 1.9 Who hath saved vs called vs with an holie calling not according to our vvorks but according to his owne purpose and grace vvhich vvas given vs in Christ Iesus before the World began Note then That preparatorie works in vs is altogether excluded and all attributed onlie to meere grace in our effectuall calling Ephes 2.3.4.5 Amongst whom also wee all had our conversation in tymes past in the lusts of our flesh fulfilling the desires of the fl●sh and of the minde and were by nature the children of vvrath even as others But God vvho is rich in mercie for his great loue vvhere-vvith hee hath loved vs Even when wee were dead in sinnes hath quickened vs together with Christ for by grace yee are saved Consider then Before our effectuall calling what wicked workes the Apostle showeth doeth preceede in all men meriting wrath and not anie gracious calling and seeing wee are all dead in sinne before our calling what preparations can bee in a dead man of himselfe to his quickening and reviving againe Tit. 3.3 For we our selues also were some-tymes foolish disobedient deceived serving divers lustes and pleasures living in malice and envy hatefull and hating one another But after that the kindnesse and loue of God our Saviour toward man appeared not by works of righteousnesse which wee had done but according to his mercie hee hath saved vs by the washing of regeneration and renewing of the holy Ghost Note then What sort of workes the Apostle reckoneth vp which preceedeth our calling from which hee exeemeth not himselfe being a bloodie persecuter immediatelie before his calling and had no other works of fore-going preparation but persecution of Christs members even as Manasseh Rom. 8.7 For the carnall mynde is enimitie against God for it is not subject to the Law of God neither indeed can bee I aske then How can it prepare it selfe vnto Gods calling vnto whom it is enimitie or fit it selfe to bee subject to Gods Law which the Apostle sayeth is impossible to it 2. Witnessing of Antiquitie THe Elect hee preventeth with grace being altogether vnworthie of mercie sayth Fulgentius lib. 1. ad Monimum f. 5. with whom homologateth Augustine enchiridio ad Laurentium c. 30. 3. Confession of Partie WHerefore I see most learned and godlie men incline sayeth Vega vnto this that the Church should reject that merit which they call de congruo Vega Iesuit lib. 8. de justif c. 8. § quia §. 2. That the first conversion of a Sinner is a worke onlie of meere grace and not partlie flowing from man's free will 1. Authoritie of Scripture EZek. 36.26 A new heart also I will giue you and a new spirit will I put within you and I will take away the stonie heart out of your flesh and I will giue you an heart of flesh Note then That by taking away the olde heart al-together hee showeth that there is no fitnesse in our naturall disposition to will or co-operate with his grace and that by giving a new heart al-together that it is hee that worketh in vs by his grace both the willing of our conversion as also the performance thereof as the onlie Author and finisher of our faith Iohn 15.16 Yee haue not chosen mee but I haue chosen you c. But note that if it bee in our will to imbrace grace offered or not to imbrace it as the Papists say then it will follow that by the power of our owne free-will accepting of grace which is indifferentlie offered to all alyke that wee choose God and hee not vs. 1. Cor. 4.7 For who hath made thee to differ from another and what hast thou that thou didst not receiue Now if thou didst receiue it why doest thou glorie as if thou hadst not received it To this Question a Papist would answere that the power of his owne free-will that accepted grace offered made him to differ from another and not God or the power of his grace onlie Hee will also say according to their doctrine that in the worke of his conversion hee had freedome of will which hee did not receiue by grace and therefore hath that where-of to glorie which hee received not 2. Cor. 3.5 Not that wee are sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Note therefore That our abilitie to will our owne conversion or to accept grace offered is all of God allanerlie Philip. 2.13 For it is God which worketh in you both to will and to doe of his good pleasure Remarke then That it is expresselie called Gods worke in vs of effectuall grace to bee willing of our owne conversion and not a freedome by nature Ephes 2.5 Even when wee were dead in sinnes he hath quickened vs together with

the earth nor according to the flesh must wee seeke Thee if wee would finde Thee Ambr. lib. 10. in Luc. c. 24. 3. Confession of Partie HEE expoundeth sayeth Lyra that which Hee sayde before and what it is to eate His Flesh and drinke His Blood that it is to abyde in Christ and Christ in him Now Christ abydeth in our heartes and that by fayth sayeth the Apostle Ephes 3.17 §. 5. That CHRIST IESVS is not received by the VVicked 1. Authoritie of Scripture IOhn 6.51 I am that Bread of Lyfe which came downe from Heaven if anie man eate of this Bread he shall liue for ever Note therefore That in respect the Wicked get not Eternall lyfe that therefore they no-wise participate of Christ Verse 56. Hee that eateth my flesh and drinketh my blood abydeth in mee and I in him But the Wicked neyther are in Christ as Members nor is Christ in them by his Spirit but the spirite of Satan onelie whose members they are and therefore they no-wise are partakers of CHRIST IESVS 2. Witnessing of Antiquitie HEe who disagreeth from Christ hee neyther eateth his bodie nor drinketh his blood sayeth Augustine altho hee daylie receiue the Sacrament of so great a thing to his condemnation August 3. Tom. Sent. 339. Et Lib. 21. de Civit Dei Cap. 25. And hee that remayneth not in Mee and I in him let him not say or thinke sayeth Bernard in the person of Christ that hee eateth my bodie or drinketh my blood Bern. Epist ad Fratres de monte 3. Confession of Partie HEe that abydeth not in Christ sayth Lyra and Christ in him hee eateth not Christ spirituallie altho hee participate of the Sacrament corporallie And a little after For the Sacrament it selfe is taken by some vnto lyfe and by some vnto death but the matter of this Sacrament is by all vnto lyfe and by none taken vnto death Lyra in Ioan. 6. §. 6. That Christian People for whom Christ shed His Blood should not be defrauded of the Cup which is called The Communion there-of 1. Authoritie of Scripture MAtth. 26.27 And taking the Cup he gaue thanks and gaue it to them saying Drinke ye all of this Note That where-as Hee sayeth onlie of the Bread Eate yee Hee speaketh more expresselie of the Cuppe saying Drinke yee all that none should bee excepted 1. Cor. 10.16 The Cuppe of Blessing which wee blesse is it not the communion of the Bloode of Christ I aske then Where-fore hinder the Popish Clergie their People from so comfortable a Communion seeing the Precept of Drinking must belong to them to whom the reason of the Precept most belongeth which is the comfort of remission of sinnes and the remembrance of Christ Iesus passion 1. Cor. 11.25 If therefore people should apply the one and remember the other then surelie they should participate of the Cup. 1. Cor. 11.28 But let a man examine him-selfe and so let him eate of that Bread and drinke of that Cap. No● then That as all faythfull Christia●s are bound to prooue and examine t●eir owne conscience before communicating so are they ordayned to drinke of the Cup. Therefore yee see that in the two preceeding verses and in the subsequent both Eating and Drinking are ever joyned together and injoyned to all 2. Witnessing of Antiquitie ONe Cuppe is distributed amongst vs all sayeth Ignatius Epist 6. ad Philadelph And to everie one of those that are present the Deacons distribute Wine and Water sayeth Iustin Martyr Apol. 2. And vnto all men what-so-ever is one Bodie and one Cuppe presented sayeth Chrysostome Hom. 18. in 2. Cor. Cap. 8. 3. Confession of Partie OF olde that the Eucharist was given vnto Laicks vnder both kynds for manie ages sayeth Alphonsus wee are instructed by the Writs of manie holie Fathers Alphon. de Castro contra heres verbo Eucharistia And more particularlie sayeth Cassander thus It is evident that the Vniversall Church to this day sayeth hee and the Occidentall or Romane a thousand yeares and moe after Christ in the solemne and ordinarie administration of this Sacrament did exhibite to all the members of Christes Church both the sortes of Bread and Wine Cass consult art 22. CHAP. XIX OF THE MASSE §. I. That the Popish Priests haue no calling to sacrifice Christ's Bodie in the Masse 1. Authoritie of Scripture HEb 5.4 No man taketh this honour to himselfe but he that is called of God as vvas Aaron Now let vs see then where Christ anie-where called or ordained anie to sacrifice his bodie againe which himselfe did once for ever vp-on the Crosse Luke 22.19 Doe this in remembrance of mee 1. Cor. 11.26 Yee shall declare the Lord's death till hee come Note then That the Lord's Supper was ordained that all Christians should remember his suffering and sacrifice on the crosse and should declare his death till him-selfe come to judgement againe but not that anie should sacrifice Him vp againe daylie as tho hee were alreadie come and were bodilie present amongst the Priests fingers daylie to offer vp Heb. 7.23 And they truelie vvere manie Priests because they vvere not suffered to continue by reason of death but this man because hee continueth for ever hath an vnchangeable Priesthood Note then It being vnchangeable or perpetuall that it admitteth no succession of a subordinate Priest-hood Verse 25. Wherefore hee is able also to saue them to the vttermost that come to GOD by him seeing hee ever liveth to make intercession for them Note then That the Priesthood of Christ consisteth not onlie in that oblation of him-selfe once vp-on Earth but in his continuall intercession for vs ever in Heaven which seeing hee performeth that by him-selfe and therefore admitteth no sort of successour there-in so lyke-wyse by that once oblation of himselfe and the perpetuall recent vertue there-of hee saveth all them to the vtter-most that come to God by him and therefore neither in that part of his Priesthood which hee will haue intire admitteth hee anie suffragan or successour what-so-ever Verse 17. For hee testifieth Thou art a Priest for ever after the order of Melchisedek Note then That as there was no Priesthood secundarie or successiue vnto Melchisedek's which was typicall so there is none secundarie or successiue vnto Christ's which is true and eternall else they could not bee saide through their difference to bee of one order Verse 26. For such an High-Priest became vs vvho is holie harmlesse vndefiled separate from sinners and made higher than the Heavens who needed not daylie as those High-priests to offer vp sacrifice first for his owne sinnes and then for the peoples Note then That if the popish sacrificers succeede to Christ it must bee in his high-priesthood for such a one onlie the Gospell acknowledgeth and to doe that which hee did is an act of the high-priest of the Gospell onelie Now the Gospell requireth the high-priest there-of to haue such qualities as are heere set downe which if the Popish sacrificers dare