Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	new_a	put_v	stony_a	4,570	5	11.9061	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10213	The treasure of trueth touching the grounde worke of man his saluation, and chiefest pointes of Christian religion: with a briefe summe of the comfortable doctrine of God his prouidence, comprised in .38. short aphorismes. VVritten in Latin by Theodore Beza, and nevvly turned into English by Iohn Stockvvood. VVhereunto are added, these godly treatises. One of the learned and godlie Father. Maister I. Foxe. In the which the chiefest poyntes of the doctrine of God his election, are so plainely set foorth, as the verie simplest may easily vnderstand it, and reape great profite thereby. The other of Maister Anthonie Gylbie, wherein the doctrine of God his election and reprobation, is both godly and learnedlie handeled. Seene and alovved, according to the order appoynted.; Summa totius Christianismi. English	Bèze, Théodore de, 1519-1605.; Stockwood, John, d. 1610.; Foxe, John, 1516-1587.; Gilby, Anthony, ca. 1510-1585. Briefe treatyse of election and reprobacion.	1576 (1576)	STC 2049; ESTC S113223	100,323	280

of the worde of God. Rmo. 10. 8. But what saith it the word is neare the euen in thy mouth and in thine heart This is that word of fayth which we preach 17. Then fayth is by hearing and hearing by the word of God. 2. Cor. 5. 18. And all these things are of God which hath reconcyled vs vnto himselfe through Iesus Christ and hath geuen the mynistery of reconciliation vnto vs. 19. For God was in Christ reconcyling the world vnto him selfe not imputing or laying theyr sinnes vnto them and hath put in vs this worde of rec●ncyliation Iam. 1. 18. He because he would begat vs with the worde of truthe that wee should be as certaine first fruites of his creatures 1. Pet. 1. 23. Being borne a new not of mortall s●●de but of immortall by the worde of the lyuing God which endureth for euer 25. But the worde of the Lorde endureth for euer And this is that worde which is preached among you Act. 16. 14. Whose heart the Lorde had opened that she shoulde geue héede to those thinges which were spoken of Paule Eph. 1. 9. The mysterie or secréete of this wyll being opened vnto vs according vnto his frée good pleasure which he had purposed in him selfe Colos. 1. 27. Unto whom God would make knowē what are the riches of this glorious mysterie or secréet among the Gentyles that is of Christ among you who is that hope of glory Rom. 6. 20. For when as you were the seruanntes of sinne you were frée from righteousnesse Ioh. 6. 44. No man can come vnto mée vnlesse my Father which sent mée drawe him 65. Therefore I sayde vnto you that no man can come vnto mée vnlesse it be geuen vnto him of my Father Gen. 3. 8. And by an by they heard the voyce of the Lorde God walking in the garden in the coole of the day and Adam and his wyfe hyd them selues from the face of the Lord God in the myddest of the garden Rom. 5. 10. For if when we were enemyes wee were reconcyled or made freends with God c. Rom. 8. 7. Because that the vnderstanding of the flesh is enimyty against God. Ioh. 8. 47. He that is of God heareth the words of God ye therfore heare not because ye are not of God. Esai 53. 1. Who wyll beléeue our reporte and vnto whom is the arme of the Lord reueled or opened Ioh. 12. 36. 40. Therefore could they not beleeue because Esaias hath sayd againe he hath blynded theyr eyes and hardened their hearts lest they should se with theyr eyes and vnderstand with theyr heart and ●●rne and I shoulde heale them Mat. 13. 13. Therefore speake I vnto them by parables because that séeyng they doo not sée and hearing they do not heare nor vnderstand Mat. 13. 11. Because that vnto you it is geuen to know the secrets of the kingdom of heauen but vnto them it is not geuen Ioh. 3. 3. Uerily verily I say vnto thée except a man be borne againe he can not sée the kingdom of God. Ioh. 4. 10. If thou diddest know that gifte of God and who he is that sayth vnto thée c. 1. Cor. 2. 14. But the naturall or fleshly man can not conceiue those thinges which are of the spirit of God for they are vnto him folyshnesse and he can not know them because that they are spiritually di●cerued 2. Cor. 3. 5. Not that wée are able of our selues to thinke any thing as of our selues Ephes. 2. 1. And you hath he together quickened when as ye were dead in offences and sinnes 3. Wherin in times past ye walked as is the course of this worlde after the prince that hath power ouer the ayre euen the spyrite that nowe worketh in men that are disobedient 3. Among whome also we all had our conuersation in time past in the lustes of our fleshe doing such things as lyked our fleshe and myndes and were by nature the chyldren of wrath as well as others Ezec. 11. 19. And I wyl geue vnto them one heart and I wyll put a new spyr●ts within theyr bowelles and I wyll take away the stony heart from theyr fleshe and wyl geue vnto them a fleshie heart Psal. 51. 12. Create a cleane heart in mée O God and renue a ryght spyrite within my bowelles Ioh. 6. 44. No man can come vnto me except my father which sent mée drawe him Ioh. 6. 45. It is written in the prophets and they shall be all taught of God whosoeuer therfore hath heard of my father and learned commeth vnto mée Psal. 119. 130. The doore or entrance of thy wordes doth lyghten and maketh the simple to vnderstand Ephes. 1. 17. That the God of our Lord Iesus Christthe father of glory maye geue vnto you the spirite of wisedome and reuelation through the knowledge of him 18. That the eyes of your minde being lyghtened ye may know what the hope is of his calling Esai 50. 5. The Lord God opened mine eare and I was not rebellious neither turned I backe Psal. 119. 18. Open myne eyes and I shall beholde the wonders of thy lawe 73. Thy handes haue made mee and prepared mée make mée to vnderstand and I shal learne thy cōmaundements 130. The doore or entraunce of thy words lighteneth it maketh the simple to vnderstand Col. 1. 9. Wherfore we also since the day that we heard of it cease not to pray for you and to desire that ye may be filled with all knowlege of his wyll with all wisdom c. The tenth Aphorisme AND fyrst this spyrite in the elect or chosen causeth that they be touched in deede with the feeling of that theyr calamitie or miserie secondlie it createth faith in them that they maie be able to performe the condition annexed or● k●yt vnto the preaching of the gospell Nowe this faith is after a manner two folde The one by the vvhich Christ is generallie and vniuersallie knowen 1 to wyt by the vvhich vvee doo geue assent vnto the historie of Christ and vnto the Prophecies vvritten of him vvhich faith is also sometymes graunted to the verie reprobates or ofcastes Another which is proper and peculiar vnto the electe or chosen standeth in this that vve applie vnto our selues as our owne Christe vniuersallie and indifferentlie offered to all men and be euerie one of vs made assured of our election which in deede afore time from euerlasting vvas hiddē in the secrete of God but was afterward declared vnto vs 2 partlie by the inward te●●monie or vvytnesse of our conscience ●●rough the spirite of God being ioy●●d vnto the externall or outward prea●●ing 3 and partlie also by the power ●nd effycacie or vertue of the same spi●●te vvhich bringeth to this poiut eue●●e one of the electe or chosen being set 〈◊〉 lybertie from the bondage of sinne ●hat they beginne to wyl and to doo the ●hinges vvhich are of God. Proues out of the worde of God. Ierem. 31. 19. For after that I conuer●ed I

to beare his Image vpon earth of iustice righteousnesse innocency But because this Image could by no creature perfectlye bée expressed vnlesse the same were fully replenished with the self same Godhead because that all things besidesfoorth had some imperfection bewraying theyr originall the darknesse as Iohn calleth it the Tohu and Bohu as Moyses doeth it name The vaine vanitie and wylde deformitie whence they were by creation altered recouered and brought into lyght and lyfe as appeared in Adam fallyng from trueth to lyes straight at the begynning nowe of necessitie the sonne of God who onely is good of nature becommeth man and taketh this office to beare the Image of God inuisible Colo. 1. And to be the head of that spyrituall perfection which was to be wrought in mankinde by his aforeappointed purpose and becommeth the fyrst begotten of all creatures for by him were all thinges created both in heauen and earth visible and inuisible maiestie Lordshyp rule power by whome and in whome all things are created and hée is before all creatures and in him all thinges haue their beeing And he is the head of the bodie he is the begynning and first begotten of the head that in all things he might haue preheminēce For it pleased the father that in him should dwell al fulnesse and by him to reconcyle all thinges to himselfe And to set at peace by him through the blood of his crosse both things in heauen and things in earth for euen you sayth Paule which in tymes paste were straungers because your minds were set in euyl works hath he now reconcyled in the body of his flesh through death to make you holye and blamelesse and without fault in his sight Seeing then that this cannot be denied to be the course of God his holy working to dryue away this darknesse and to bring man to his lyght to take away sinne to bring man to a lyfe blamelesse the state of innocencie● and his owne likenesse shal it not bee most necessarye to haue Preachers Teachers to tell vs the same and to admonishe vs wherevnto we be called seeing of our selues and our owne reasons no such thing can be perceyued Therefore haue we preachings exhortations as Paule sayth for when the worlde thorowe wisdome knew not God in the wisdome of God it pleased God through the foolyshnesse of Preaching to saue them that beleeued 1. Corin. 1. And as hee also sayth of him selfe in another place Wée doo Preach this ryches in Christ the hope of your glory warning all men and teaching all men in all wisedome to make all men perfyte in Christ Iesu. Thus serueth then exhortations dehortations comminations and publycations of the lawes and wyll of our Lorde God that hee maye bee knowne the Lord and gouernour ouer all the thynges hée hath created and the onely lawe maker amongst his creatures publyshing vnto all that perfecte equitie and iustice which ought in no case to be resysted Whervnto if they can not attayne they must confesse and knowledge their owne infirmity and weakenesse and submyt them selnes vnder the mightie hande of God and so dooing they shall be receyued as chyldren of the most louing and most mercyfull father in suche degrées of perfection as hee hath appoynted to the beautifying of the bodie of his sonne our head So that the Lorde God doeth teache all and lyghten all men that come into the worlde bothe chosen and Reprobate with such a knowledge as doth the good Prince which vnto all his Subiects proclaimeth his statutes and publysheth his lawes but lyke a good and tender father he leadeth his children regenerate and borne a newe neyther of fleshe nor blood nor the wyll of man and guydeth them with his fatherly spyrite in the pathes of the same lawes wryting in theyr hartes what is his good wyll and pleasure In the which course of God his wonderfull worke the wicked hath no cause to complayne for as theyr father whom they doo followe is named the Prince of this world so they haue the world at wyll and are riche roysters and welthy worldlings tramplyng vnder theyr feete poore Abel and the despysed Christians neyther wyl they change their estate with any such no when they are called from darknesse to be partakers of light of life and the heauenly daynties layde vp in poore Christ they despised that estate excusing their purchases theyr marchaundice and their earthly lustes and delyghtes Luke 14. Wherfore in the other worlde they that héere are ●ppressed shall haue comfort and the other forment Such is the order then of God his working that by the contrarietie of the chosen and reprobate of Iacob and Esau of Pharao and Israel and the wisedome of God and the wisedome of the world he wyl set for●h his maiestie his power his diuinity● his Godhead so much as may be knowne vnto man that is to say in his wisdome iustice mercy almightynesse For comparing his wisedome to any other wisedome nowe appeareth the contrarie that it is very foolishnesse euen darknesse compared vnto lyght death vnto lyfe lyes vnto trueth as Paule sayth When they accoumpted themselues wyse they were made very fooles and chaunged the trueth with lyes the glory of the immortal God to mortall corruptyble creatures They following their owne righteousnesse could not come to the ryghteousnesse of God in Iesu Christ. Wherefore of necessitye God dyd shut all vnder synne that his mercie myght flow ouer all And that his mighty power myght appeare hée hath created the heauens and earth wherein we doo see lyght and darknesse death and lyfe shame and glorye weaknesse and strength lyes and trueth ryghteousnesse and vnryghteousnesse to serue to the settying foorth of his glorie that man may bée dryuen to saye with Paule O the depth of the ryches of the wisdome and knowledge of god How incomprehensyble are his wayes Howe vnsearchable are his iudgemēts For who hath knowne the minde of the Lorde Or who hath bene his coūseller Or who hath giuen him ought aforehand that he might bée repayed For by him and through him and in him are all things to him bee prayse for euer Amen And as this holy Apostle Paule doeth submytte him selfe to the great depth of the wysdome of God and his wonderfull Regiment and prouidence and woulde ●eate and dryue downe all fleshe by the consideration of the same So also all our Fathers from the begynning hath layde this the onely foundation of theyr fayth Wherefore Moyses beginneth to stablish the fayth of man at the historie of the creation and so foorth by the order of God his present gouernaunce about the things made and created And Dauid for a confession of his fayth pronounceth of this prouidence Psalm 95. I doo knowe that thou art a great Lord and a Lord aboue all Gods. All thinges whatsoeuer the Lordes pleasure was hée hath made in the Heauens the earth the Seas and the bottomlesse waters Againe by the worde of God