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
A17145	An apologie for the religion established in the Church of England Being an answer to T.W. his 12. Articles of the last edition. In this impression recognized and much inlarged. Also answers to three other writings of three seuerall papists. By Ed: Bulkley Doctor of Diuinitie.; Apologie for religion	Bulkley, Edward, d. 1621?; Wright, Thomas, d. 1624. Certaine articles or forcible reasons.	1608 (1608)	STC 4026; ESTC S106872	215,308	282

neither can he know them because they are spiritually Cap 4. 7. discerned What hast thou that thou hast not receiued No man can say that Iesus is the Lord but by the holy Ghost By Cap 12. 3. Cap 15. 10. the grace of God I am that I am Not that we are sufficient of our selues to think any thing as of our selues but our suffici●ncie ● Cor 3 5. Philip 2. 13. Hebr. 13. 21. is of God It is God that worketh in you both the wil the deed euen of his good will and pleasure The God of peace make you perfect in all good works to do his wil working in you that which is pleasant in his sight through Iesus Christ our Lord. Whosoeuer committeth sinne is the seruant of sinne Joh 8. 34. 36 If the Sonne shall make you free ye shall bee free indeede By these sayings let the Christian reader cōsider of what value and force our wit and will is in heauenly matters vntil the one belightned the other reformed by Gods grace and spirit Herevnto I will adde a few places of the auncient Fathers Saint Augustine saith Quid b●ni operari potest perditus nisi quantum fuerit perditione liberatus Nunquid August Enchir ad Lani cap 30. libero voluntatis ●●●itrio hoc absit nam libero arbitrio male vt●ns homo se perdidit ipsum Sicut enim qui se occidit c. What good can hee that is lost doe but in as much as he is deliuered from perdition Can he bee restored by his free will God forbid For man vsing ill his ●ree will lost both himselfe and it also For as one killing himselfe doth kill himselfe whilest hee liueth but hauing killed himselfe doth not liue nor can raise and restore himselfe beeing dead so when a man sinned by his free will sinne hauing gotten victory his free wil was lost De Natura gratia cap. 53. Againe Quid tantum de naturae possibilitate praesumis vulnerata sauciata vexata perdita est vera confessione non falsa defensione opus habet Gratia ergo dei non qua instituatur sed qua restituatur quaeratur What dost thou presume so much of the power of nature it is wounded maymed vexed and lost it hath need of a true confession not of a false defence Therefore the grace of God not whereby the will is ordained but whereby it is restored is to bee sought Many such other sayings he hath in his workes against the Pelagans which I omit But this man saith that man may dispose and prepare his soule to receiue Gods grace and this he proueth not by Scripture but I will not say Assedly by the similitude of a sicke Asse that cannot dispose nor prepare him-selfe to seeke for his medicine By this diuinity men preuent Gods grace and it doth not preuent them men first seeke God and not God them For answere wherof I would aske this man whether it be not with all the of spring of Adam as it was with A●am him-selfe after his fall Now whether did Gene. 3. Adam seeke God first or God him the Scripture saith that GOD called vpon Adam and that he was so farre from seeking God that he and his wife hid themselues from the presence of the Lord God So that if God in mercy had not sought them and called vpon them it seemeth that they had neuer sought nor called vpon God And euen so it is with all his posterity as our Sauiour sheweth by the lost sheepe whome the Shepheard seeketh and bringeth Luk. 15. 4. home the sheepe nothing disposing or preparing it selfe to seeke to the Shepheard or to returne to the fould So God saith I was found of them that sought me not Did Peter repent vntill Christ had looked on him and the Cocke had Isai 65. 1. crowed What disposition and preparation was in Paul to seeke the grace of Christ Therfore I may truely say that as Lazarus prepared himself being dead in graue to be raised vp by Iesus Christ so do men dead in sinne dispose and prepare themselues to receaue the medicine of Gods grace Ephes 2. 4. S. Paul saith God which is rich in mercy through his great loue wherewith he loued vs euen when we were dead by sinnes hath quickned vs together in Christ by whose grace ye are saued To this doctrine the auncient Fathers beate witnes Saint Augustine saith Vt totum Deo detur qui hominis voluntatem August ●nchir ad Laurent cap. 32. bonam praeparat adiuuandam adiuuat praeparatam All is to be giuen to GOD who both prepareth the good will of man to bee helped and helpeth it being prepared Againe Nolentem praeuenit vt velit volentem subsequitur Idem ibidem ne frustra velit GOD preuenteth him that is not willing that hee may bee willing and hee followeth him that is willing that he may not will in vaine Now if this our doctrine concerning the will of man be the truth of God confirmed both by the word of God and by the testimonies of the most learned Fathers then without blasphemy it cannot bee said to tend vnto loosenes of life or carnall liberty it teacheth vs both true humility in acknowledging our own misery and wants and to attribute all to Gods grace and mercy and to attribute all to Gods grace and mercy and to arrogate nothing to our selues and doth it tend to carnall liberty and careles security Wee are both to exhort others and also to stirre vp our selues to feare and serue God in holines of life And yet we must acknowledg that God worketh those things in vs whereto he exhorteth vs. And therefore the same spirit that saith Turne vnto mee with all your hearts saith also Joel 2. Lament 3. Ezch. 28. 13. Ezech. 11. 19. Turne vs O Lord and we shall be turned He that saith Make you a new heart and a new spirit for why will ye dye O house of Israel saith also I will put a new spirit within their bowels and I will take the stony heart out of their bodies and wil giue thē an heart of flesh And againe create in me a cleane Psalm 51. 20. heart O Lord and renew a right spirit within me The same Isai 1. 16. Psalm 51. 7. Ezech. 36. 25. spirit that saith Wash you cleane saith also Purge mee with Hyssope and I shall be cleane Wash me and I shall bee whiter then Snow And againe I will power cleane water vpon you and a new spirt will I put within you and ye shall be cleane yea from all your filthines and from all your Idols will I cleanse you The same spirit that saith Be ye holy for I am holy saith 1. Thess 5. 23. also the God of peace make you holy And so we must come August confe lib. 10. cap. 29. to that saying of Saint Augustine Da quod iubes iube quod vis Giue

turne it vnto good So when the Chaldeans and Sabeans tooke away Iobs Oxen and Camels and slew his Seruants they were vrged and impelled thereunto by the diuell yet Iob saith God hath giuen and God hath taken blessed be the name of God To this spoiling of Iobs goods God did Iob. 1. 21. not commaund perswade vrge or impell the Chaldeans and Sabeans yet the same was not done without his prouidence and ordinance who turned the same to his glory in prouing and purging Iob in the furnace of affliction in making him a paterne of patience to all posteritie and in teaching men thereby not to iudge of men by outward afflictions and aduersities whereunto both the faithfull and wicked be subiect So in the examples here set downe the diuell put into the heart of Iudas to betray Christ and impelled the Iewes to crucifie him yet hee Acts 2. 23 4. 28. was deliuered to them by the determinate counsell and foreknowledge of God to doe whatsoeuer the hand and counsell of God had determined before to be done Thus these thinges which were done against the will of God were not done as Saint Augustine saith beside or without the Enehir ad Lau● cap. 100. will of God that is they were done against the commandement and will of God reuealed in his word yet not without the eternall purpose counsell and decree of God And the same being most wickedly committed by man God turned directed them to the endlesse praise of his mercie and the eternall saluation of his elect So Saint Augustine saith Cum ergo pater tradiderit filium August epist 48. ad Vincent pag. 109. suum ipse Christus Corpus suum Iudas Dominum suum cur in hac traditione Deus est pius homo reus nisi in re vna quam fecerunt causa non vna est ob quam fecerunt Whereas both the Father gaue his sonne and Christ gaue his owne bodie and Iudas gaue or betrayed Christ why in this giuing is God holy and man guiltie but that in one thing which they did there was not one and the same cause wherefore they did it This is not to doe euill that good may come of it for all actions as they are of God are good and righteous For if a good tree cannot bring forth euill fruite as our Sauiour Math. 7. 18. Christ saith how much lesse can God who is the author of all goodnes and euen goodnes it selfe bring forth euill actions Neither doth God directly or effectually intend the sins of men nor their damnation but his owne glory which shineth not onely in the manifestation of his mercy towards the faithfull and godly but also in the declaration of his iustice against the wicked and reprobate The similitude of intending the burning of a ship and consequently the death of them that be in it will not here hold For God as I haue said before doth intend neither the sinne nor perdition of man but his owne glorie and the execution of his iust iudgements Your owne Angelicall Doctor Thomas Aquinas to the like similitude of drowning a ship answereth thus Ad tertium dicendum Thom. Aquin. part 1. summae quaest 49. quòd subuersio nauis attribuitur nautae vt causae ex eo quòd non agit quod requiritur adsalutem nauis sed Deus non deficit ab agendo quod est necessarium ad salutem inde non est simile i. To the third we say that the drowning of a ship is attributed to the Mariner as the cause thereof because hee doth not that which is requisite for the safetie of the ship but God faileth not from doing that which is necessarie vnto saluation whereupon this is not like So in burning a ship malice in man is the cause thereof but there is no malice in God Ezech. 18. 32. neither doth he desire the death of him that dieth but the execution of his iustice Yet it is true which Augustine saith Deus operatur in cordibus hominum ad inclinandas voluntates August de gra●ia lib. arbitr cap. 21. eorum quocunque vult siue ad bona pro sua misericordia siue ad mala pro ipsorum meritis iudicio vtique aliquando aperto aliquando occulto semper autem iusto i. God worketh in the hearts of men to incline their wils to whatsoeuer he will either to good things by his mercie or to euist for their deserts by his iudgement which sometime is open and sometime secret but alwaies iust And which Fulgentias saith Deus licèt auctor Fulgentius ad Monimum lib. 1. non sit malarum cogitationum ordinator est tamen malarum voluntatum de malo opere c●iuslibet mali non desinit ipse bonum operari i. Although God be not the author of euill cogitations yet is hee the orderer of euill wils and of the euill worke of euery euill man he ceaseth not to worke a good worke Therefore these wonderfull works of God whose iudgements Rom. 11. 33. are vnsearchable waies past finding out are not curiously to be discussed but reuerently to be adored For O man what art thou that pleadest against God In the Rom. 9. 20. probation of his Minor he first vntruly according to his custome saith that wee deride Gods permission the which is false for wee neither deride nor deme Gods permission God said to Abimeleth I kept thee also that Genes 20. 6. thou should●st not sinne against me Non permisi te vt tangeres eam Therefore I haue not permitted thee to touch her Againe God permitted him not to hurt me But we say first that Ibid. cap. 31. 7. God permitteth not sinne inuitus against his will but of his will for else he were not omnipotent Secondly that he doth not onely permit sinnes but also by his infinite wisedome and almightie power draweth good out of them and directeth them to his glory So S. Augustine saith Hoc quippe ipso quod contra Dei voluntatem fecerunt August ●d Lament cap. 103. de ipsis facta est voluntas eius c. In that thing which they haue done against the will of God the will of God is done in them Therefore the works of the Lord are great and are to be Psal 111. 2. sought out of them that loue them So that by a wonderfull and vnspeakeable manner that is not done without his will which is done against his will because it could not be done vnlesse he did permit it nec vtique nol●ns si●it sed volens neither doth hee permit it against his will but with his will Neither would hee being good permit euill to be done vnlesse he being omnipotent could also of euill doe good S. Hierome saith Dicam quicquam Hieron in Habac cap 1. sine te fieri ô Domine Deus te nolente tantu●● posse impium Ho● sentire blasphemum est Quum itaque ●●sis