Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	put_v	spirit_n	stony_a	3,973	5	11.7036	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15091	A defence of the Way to the true Church against A.D. his reply Wherein the motives leading to papistry, and questions, touching the rule of faith, the authoritie of the Church, the succession of the truth, and the beginning of Romish innouations: are handled and fully disputed. By Iohn White Doctor of Diuinity, sometime of Gunwell and Caius Coll. in Cambridge.	White, John, 1570-1615.	1614 (1614)	STC 25390; ESTC S119892	556,046	600

1. d. 39. qu. vnic Ioh. Bassol 1. d. 38. Dom. Bann 1. part ou 14. art 13. pag. 450. God foresees all contingent effects to come in his owne determination of the causes thereof and therefore foreseeing the contingent operation of our will he determines it to the effect Secondly Else there should be two seuerall beginnings of one and the same effect in asmuch as mans will should begin to worke as soone as God and concurre to the effect willed as principally as God Thirdly The will of man is but Gods x Quid dubitamus fateri nos miseras creaturas esse instrumenta Dei cum Deo per Deum operari sicut instrumentum operatur cum artifice per artificem à quo mouetur excitatur applicatur ad agendum Fra Sylu. expl p. 35. instrument whereby God works his owne pleasure but euery one that vses an instrument mooues applies and determines it to his owne will Fourthly And it is a secondary and subordinate cause vnder the first cause which is God and exceedes not the measure of second causes but if it were not determined by the first cause it should be all one with the first cause it selfe for first and second causes differ in their eleuation the second being alway mooued to their effect by the first and in their operation reduced to the motion of the vniuersall cause which is God Fiftly therefore the Scripture saies y Ier. 10.23 The way of man is not in himselfe neither is it in man to direct his own steps but z God giues a new heart x Ier. 31.33 32 39. Ezech. 11.19 36.26 and puts a new spirit into men and takes away their stony heart and giues them a heart of flesh and puts his Spirit into them and causes them to walke in his statutes and to keepe and do them a 1. Cor. 12.16 He workes all things in all men b Ph. 2.13 He workes in vs both the will and the deed c Pro. 21.1 The Kings heart is in the hands of God and he turnes it whither soeuer it pleaseth him d Exod. 7 3. 9.12 1 6. Rom. 9.17 He stirres vp Pharao hardens his heart for he hath mercie on whom he wil whō he wil he hardens The meaning wherof e Can. loc l. 2. c. 4. ad 7. Tolet in Ioh. 12 annot 22. Perer. select disp in Exod. 11. disp 6. 8. our aduersaries grant to be that God hardens the wicked partly by forsaking them withholding his grace whereby they should be preserued from hardening partly by working many things within thē and about them whereupon they become hardened and so consequently determines their will f Minimè periculosum iudico si PERMISSIONI NON NIHIL ADDAMVS quod nec actio propriè Dei sit nec sola permissio Can loc p. 24. further then by bare permitting it so that it may truly be said that mans minde and will g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Odyss Augustinus sententiam Homeri approbat Zum vv qq 3. p pag. 120. A. is such as it pleaseth God to giue him Whence I infer and so will end God is not mooued consequently by any thing which himselfe as a superior cause mooues and determines to the effect But God himselfe as a superiour cause mooues and determines the will of man to the effect or that which it wils whether good or ill Therefore God is not consequently mooued by the good or ill vse of the will of man Therefore the good vse of mans will foreseene mooued not God to elect him and the euill vse of mans will foreseene was not the cause that God reprobated him therefore God had no such antecedent will to saue the reprobate if they would by their freewill vse and receiue his grace aright Therefore Gods decree touching the saluation and reprobation of men is lastly and finally resolued into his owne pure will as into the first and highest cause thereof To the Reader WHatsoeuer followes in the Reply from this place to that wherewith I begin the next Chapter is but a continuance of the matter of Predestination transcribed out of Becanus his Enchiridion wherewith I haue nothing to do For albeit that which he quarrels in M. Caluine be no more then were easily defended and then many Schoolemen haue written long since yet I haue propounded to meddle with no more of the Booke then directly touches what I writ it being a taske for him that knowes not the price of time to stand answering euery thing that fals from a Seminarie especially when we plainely see them to be set a-worke onely with barking for I dare say themselues conceite no substance in their books to interrupt and detaine men from better duties then is the answering of their vnsauory writings farced with rudenesse and intemperance and vnworthy for their immodesty to beare the name of Christian Authors CHAP. XXVI 1. The properties of the rule of faith described 2. None follow priuate spirits more then our Aduersaries 3. How the rule must be vnpartiall and of Authority A. D. Pag. 173 Concerning the sixt Chapter hauing shewed in the former Chapter that Almighty God of his part hath prouided a meanes necessary and sufficient to the saluation of all sorts yea of all men and consequently that he hath prouided some rule and meanes sufficient to instruct men of all sorts in that one infallible entire faith which is necessary to saluation In this Chapter I did set downe certaine conditions of this rule and meanes by which men that seeke may be directed towards the finding of it My Aduersaries do not deny that the rule and meanes must in some sence haue these three properties which here I speake of For the first to wit infallibility M. White saith White pag. 10. that faith must be with full assurance and perswasion the which saith he we cannot obtaine vnlesse the rule giue it vs. Now it is certaine that the rule and meanes which here I speake of cannot giue infallible assurance if it selfe were not infallible and knowne or such as may bee knowne to be infallible For nothing can giue more then it selfe hath neither can it breed more certainety in our knowledge then it selfe is or may be knowne to haue For the second to wit easinesse to be knowne or vnderstood of all sorts M. Wootton interpreteth Wootton p. 74. that it must be such as may be knowne although with paines As for some paines I shall not gainesay For I did neuer dreame that one might attaine knowledge of matters of faith by onely dreaming as M. Wootton seemeth to interprete my meaning Onely I would not haue it so difficult or hard as that it should be morally impossible for any sort of men hauing sought found and attended to the rule and meanes without miraculous illumination or extraordinary and excessiue difficulty to vnderstand the determinate meaning of it In which M. White

for him The l Heb. 11.36 Scripture reports how many of the children of God were tried by mocking and scourging by bonds and prisonment they were stoned hewen apeeces tempted they wandered vp and downe destitute and afflicted All which the Apostle saies they did by faith and confidence of the Promises and yet their assurance was no other nor otherwise begotten then the ordinary assurance of all Gods children which is concluded by ioyning the light of their conscience kindled by the holy Ghost to the immediate light of the conditions reuealed in the Scriptures 5 That which our Aduersaries assigne to be the cause why a man cannot be sure of his saluation because no man is sure of his Perseuerance is easily answered by affirming likewise that the grace of perseuerance with other gifts is giuen all the elect in their iustification For S. Paule m Rom. 8.38 sayes he was certaine of it and what he in that place auouches of himselfe belongs to others as well as himselfe by the confession of n Staplet de iustif l. 9. c. 13. Tolet. in Rom. 8. v. vlt. our strongest aduersaries and he auouches not onely that Gods loue to him but more properly that his loue to God shall neuer faile o Perer. in Ro. 5. d 12. n. 59. The Iesuit also confesses it to be the doctrine of p De Bono perseuerant Saint Austine that grace is giuen by Christ whereby not onely man may perseuere but ●●lso that he shall perseuere q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 9. in Rom. The fauorits of Princes are aduanced to honour and riches but their preseuerance therein is vncertaine But it is not so with the grace of God bestowed in Iustification and therefore we may beleeue as well our Perseuerance as our Grace And if the iustified be certaine of the grace of Iustification that he hath then may he be certaine and well assured of his Perseuerance because it is a grace purchased vs by Christ and included in that Peace which the iustified by faith haue with God through him or else let him shew that can where any firme and setled peace of minde is where there is vncertainty and doubtfulnesse touching Perseuerance r Concil Trid. sess 6. can 22. Vega pro Concil l. 12. cap. 23. Barth Medi● 12. qu. 109. art 10. ad 3. Greg. de Valent. tom 2. pag. 849. c. And that it is in the power of a iustified man with Gods helpe to perseuere in grace to the end is defined by the Trent Councell and holden to be the doctrine of all Catholikes which power a 1. Pet. 5.1 Saint Peter also testifies to be reduced into act by the almightie power of God keeping him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with a garrison through faith to saluation according to that of b Ier. 32.40 the Prophet I will put my feare into their hearts that they shall not depart from me Which ouerthrowes all them that make the vncertaintie of Perseuerance a reason against the certainty of saluation CHAP. XVII Concerning points Fundamentall and not Fundamentall The distinction expounded and defended 4. Who shall iudge what is Fundamentall and what not A iest at the election of Pope Leo the tenth A. D. * White p. 100. M. White by the foundation or points fundamentall Pag 66. vnderstandeth all truthes which are necessary for the saluation of all men but this definition is not found in * Act. 4.12 1. Cor. 3.11 Ephes 2.19 the texts of Scripture cited by him in the margent Neither doth it helpe the matter for the question may still be how many and which truthes those be which be necessarie The which questiō if we leaue to be determined by euerie mans priuate spirit or particular iudgement we shall either haue no point of faith to be accoūted a point fundamentall in regard the ignorance of some may be such that they may thinke a man may be saued by morall good life although through ignorance he beleeue nothing at all or else we may haue so many fundamentall points of faith as it shall please euerie braine-sicke fellow to hold to be necessary to saluation The which how great confusion it will breed in the Church euery man of meane capacity may easily see And therfore euery man ought to see how necessary it is that the determinatiō of this necessary question be not left to the priuate spirit or particular iudgement of this or that man but to the iudgement of the Catholike Church accounting with S. Austine all those points which are diligently digested and confirmed by full authority of the same Church to be fundamētall or to pertaine to the foundation and consequently to be such as must necessarily be beleeued actually or vertually by all men and such as may not doubtfully be disputed of and much lesse rashly and obstinately be denied by any man 1 OVr doctrine is that in the things reuealed in the Scripture and belonging to the obiect of faith there is a difference whereby some are more necessary to be knowne and without error to be vnderstood then othersome For though it be lawfull for no man either to misbeleeue or obstinately not to beleeue any thing that is writtē yet the simple ignorance or error in many things hinders not saluation nor the substance of Faith but either a priuate man or a whole particular Church thus ignorant or erring either inuincibly or not affectedly and obstinately in such things and yet holding others aright hath sauing faith and is in the state of grace This difference of things arises from 3. respects First of the commandement enioyning and vrging the knowledge of one thing more then the knowledge of another as for example the knowledge of Christ crucified more then the knowledge of his Genealogy for though both be reuealed alike yet not both vnder the like penalty Secondly of the nature and condition of the things when this doth more properly and necessarilie belong to saluation then that for without the knowledge of story of Gedeon I may be saued but without the knowledge of Christs nature and office I cannot Thirdly of their vse Whē one thing is the foundatiō and ground that giues light and subsistence to another as the knowledge of Christs office merits brings light to the vnderstanding of the doctrine touching our owne vnworthinesse c. Out of these respects and degrees of things that are beleeued as they stand in order one to another and in vse to vs we call some FVNDAMENTALL and some NOT FVNDAMENTALL not with relation to our faith so much as to our knowledge in as much as it is dāgerous to misdoubt the truth of any thing that is reuealed to us if it were but a 2. Sam. 24.9 1. Chro. 21.5 Whether the number of the children of Israell able to beare armes when Dauid numbred them were 1500000 though no man will say an error or ignorance in this matter were