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
A17246	A comparison betweene the auncient fayth of the Romans, and the new Romish religion. Set foorth by Frauncis Bunny, sometime fellowe of Magdalen College in Oxforde	Bunny, Francis, 1543-1617.	1595 (1595)	STC 4098; ESTC S109540	68,655	92

birth of Tamars children For Zarah being first néere the birth yet Phares his brother came forth before him So these godly motions béeing first thought vpon yet euen in Gods good and obedient children such corrupt and vngodly affections will first shew themselues Of which dangerous battell commeth this troublesome effect troublesome I say to Gods children that their loue eyther of God or man is not without want their faith not without feare their obedience not without blemish their seruice not without negligence to be shorte in any good thing that we will attempt we shall not be without euil to hinder the same Which thinges being well considered of I trust it wil easely appeare that our will though it be good in the regenerate yet is not at any time altogether free to doe as it would in respect of these corrupt lusts of the flesh And that this is the auncient faith of the Romans that was in S. Paules time it is more plaine then that with any good shew of reason it may be denied For the Apostle teacheth the Romans thus much euen by his own example Who féeling within himselfe this spirituall battel betwéene the spirit and the flesh which onely Gods children do féele so by experience being taught that when he had done what he could he was notable to doe that which willingly he would haue done he plainely confesseth The good that I would do I not but the euill which I would not that do I. Now I trust no man will answere that he speaketh not of that he could doe but of that he did I trust no body wil imagine but that the Apostle did what he could to doe good and not to doe euill and yet when he had striuen therein to the vttermost his regenerate and godly will was not of power to performe his godly desires But if any man would iudge so grosly of S. Paule as that he might haue done more then he did to stand against sinne yet would they be sufficiently confuted by that which the same apostle addeth almost immediately whereby he sheweth by what meanes it came to passe that he was so driuen and drawen to doe against his will Euen because There was a Lawe in his members rebelling against the Lawe of his minde and leading him captiue to the Lawe of sinne although concerning the inward man he had delight in the Lawe of God Now if S. Paule had not free will as no doubt in these wordes he plainely teacheth the Romans that hee had not to doe good shall we imagine that we who are much lesse fréed from corruption of sinne then he was haue any such fréedome or power in vs Shall we that are in comparison drye stumpes and fruitlesse plantes deceiue our selues in this vaine conceit that we are better able to bring forth the fruit of good works then he was God forbid No I am verily perswaded that whosoeuer doth but consider what a good work is according to that I haue before said especially in the viii Chapter and on the other side how weake wee are of our selues because our regeneration is not heere perfected and how stirring and striuing our lustes are whereby we are hindred in our good indeuours he wil vtterly detest that deceitfull doctrine of mans free will to doe good and abhorre it as a proud presumption And hee will not onely with Saint Paule humbly confesse his owne weakenes but with S. Peter also heartely giue thankes vnto our gratious God who hath Kept vs by his power not by the power or free wil that we haue vnto saluation So that we see we to acknowledge this weaknes in our selues yea although we be regenerate to doe good and the power whereby we are preserued to saluation that we should not quite fall from it to be from God and in him is the Catholicke doctrine that then when these Apostles taught was receiued at Rome According to the which also the fathers in the Aura●ican counsell did affirme That many good thinges are wrought in man which man worketh not But man doth no good at all but that God giueth power that he may worke it And Theophilact most plainely speaking of the workes that we doe after baptisme wherein the papistes especially brag of their fréewill Our will saith he is dead but his that is Christes liueth and doth gouerne this our life If then our life be gouerned by Christes will where is the power of our owne will which our aduersaries so much extol I said saith Fulgētius that thou wast preuented not onely with that loue wherewith GOD loued thee but with that also which hee freely powred into thee that he might be loued of thee Therefore all euen whatsoeuer holy loue thou hast towardes thy husband thou hast it in deede in thee but not of thy selfe Much might be alledged out of the fathers to this ende whereby it might appeare how they did follow this ancient faith of the Church of Rome but I will take my leaue with Arnobius his wordes You saith he repose in your selues the saluation of your soules and hope to be made Gods by your owne inward indeuour But we promise not to our selues any such thing of our infirmitie seeing our nature to be of no strength and that it is ouercome by the affections thereof whensoeuer it striueth But now would they teach vs to speake with new tongues not the wonderfull workes of God but the straunge strength that is in vs to serue God straunge I say because we haue neither seene it in the godly nor heard it in the pure and auncient Roman Church nor can finde or feele it in our selues vnlesse it be when wee are past feeling that wée feele not our selues But thus they teach vs that being once stirred vp and holpen for these are their owne termes by grace man hath afterwardes such power that hee is freely moued to God to dispose and prepare himselfe to obtaine the grace of iustification Yea that our lustes or desire of sinne are subiected to reason and free will with such subiection as scarsely there can be any greater And thus whereas God because the olde heart of man is naught and hath nothing in it that will further nay that will not hinder vs to walke vprightly in the wayes of godlinesse promiseth to giue vs another heart A newe heart saith God will I giue you and a newe spirite will I put within you they woulde make vs beleeue that this olde hearte of ours will serue with a little chaunge And yet that wee may know that to stirre vp and to helpe our olde heart will not serue the turne God by Ezechiel in the place alledged saith I will take away the stony heart out of your body and I will giue you a heart of flesh By which wordes of giuing a newe hearte taking away that we haue of stone giuing vs one of fleshe God woulde haue vs to learne that

his glorie is nothing in comparison of mine And this is not onely by the pride of the Popes themselues but wheras stories teach that the godly Christians prayed for infidell Emperours now their diuines doe affirme it to be lawfull to disobey to rebell against and to depose such kings or princes as they will call heritickes yea to kill such is with them an action godly and honourable yea meritorious too Would any man haue thought that S. Peter who so humbly as a fellowe elder intreateth the elders to feed the flocke which God hath committed to them not as Lords ouer Gods heritage could euer haue had so degenerate a successour to haue sit in his chaire as they say the Pope doth and yet in pride of heart doth not onely aduance himselfe aboue al bishops but also ouer all creaturs Or would a man haue imagined these holy fathers would euer haue hatched so barbarous treasons Let this then be recorded of a memoriall to all posteritie and for a perpetuall staine to that bloudy Church of Rome the mother of all treasons and tretcheries of al vnnaturall and villainous practises that shee doth not onely directly oppose herselfe to the worde of God the doctrine of the Apostles and the very Law of nature and nations but also shee and her deere darlinges by their most vile practises doe crie it out vnto the world more shrill then the sound of any trumpet that they quite haue abandoned the affections of men Haue not we in England good cause to detest such doctrine and doctours who haue wrought so effectually in the heartes of many of our English fugitiues that their treasons haue no ende their crueltie hath no measure but that they desire and attempt to lay violent handes vpon the Lordes annoynted which the Godly of all times haue feared to purpose or thinke against the most wicked Yea doth not the Catholicke Tyrant that calleth himselfe by the name of a king but is in deede a reproch and shame to the verie name that he so hath dishonoured doth he not corrupt with gold and intice by all fayre promises subiectes to kill their princes and to murther them whome they ought to defende obey and reuerence It is too true it is too playne What kingdomes hath he not tempted what princes hath he not indaungered Howe many hath he gotten destroyed So that I am often times driuen to wonder and maruell what sluggishnesse or security possesseth the heartes of Christian kings and princes that they ioyne not their powers together against that common enemie not to princes onely but euen to mankinde His ambition increaseth as doe his daies his cruel purposes cannot be numbred He incrocheth cōtinually as he can vpon other mens right and vniustly if his might will serue dispossesseth the iust heires of their kingdomes and dominions His doings declare that he enuieth all your glory O you potentates and aspireth to euery of your inheritances and principalities And will you thus stand gazing on as men amazed at his strange attemptes whilest hauing preuailed against your neighbors he also take you in hand when his power shall be increased and yours diminished Doe you not know that it is high time for you to looke about you when your neighbours howse it set on fire Bande therefore and combine your selues together to reforme or restrayne his vnbrideled affections I doe not wishe his subiectes to rebell against him for that we see is vnlawfull but I pray God to put such a hearte and courage into his neighbours and equals that they woulde teach him to knowe that his omnipotente minde made proude with his might and wealth shall not alwaies be satisfyed with the spoyle of other But to leaue this Romish Catholicke to his Catholicke practises vntill God shall eyther conuert his heart or confound his power what cause hath the Pope so to magnifie himselfe and to claime such soueraigntie ouer them whom he ought to obey we see the Apostles would haue all without exception subiect to princes The Popes supremacy is not once mentioned although S. Paule writing to the Romans might haue had good occasion to haue commended the glory of that seate if any such thing had beene and S. Peter if he had any such soueraignty had iust cause to haue required submission to himselfe as wel as to kings and should haue made more accompt of himselfe then to be but a fellow elder with others But the Apostles haue bin taught to speake by the spirit of God The Popes haue done according to the pride of their owne heart And it is a verie strong presumption against the supposed soueraigntie which they say S. Peter had ouer all that S. Marke his fauorit and follower who also if stories be true wrote his gospell at Rome at the request of Peters wel-willers yet the same his gospell neyther maketh any mention of the great miracles which they woulde haue vs to Imagine that he wrought against Simon Magus which is one of their principall argumentes to proue Peters being at Rome neyther hath one worde more then the rest whereby we may gather any such superioritie in him And if he make any mention of Peter it is without any signification of his iurisdiction ouer others Yea when he speaketh of his calling he thus barely deliuereth it vnto vs. And Iesus passing by the sea of Galile hee sawe Simon and Andrew his brother c. And reporting the contention that was among the Apostles which of them should be chiefe he taketh no occasion to commend to them or to vs that soueraignty although the later time Iames and Iohn desired the same from him and the rest reporting how Christ reproued him he vseth no excuse no mitigation of the offence Now seeing neither when he setteth forth his calling neither in pointing to his infirmity neyther in noting these contentions he hath so much as any way signifyed his superioritie it followeth that eyther S. Marke was iniurious to his master in not giuing to him his due place or vnmindefull of his duetie to Gods Church in concealing from it so necessary an Article of religion as nowe they holde it or else that there was rather no such matter and therefore he coulde not write of it For after Christ was once ascended and the holy Ghost sent in visible forme then was it time to knowe all the Articles of religion so that our abuersaries cannot tell vs that S. Marke for modesties cause did not write of these thinges For not to write of that which is necessary to be beleeued if hee knewe it had beene greate wickednesse Subiection therefore to Princes was of the auncient faith of the first faithfull Romans But this soueraignty and Supremacy of the bishoppes of Rome is but a poynte of the newe learning or else the dregges of Simon Magus his pride CHAP. XVI THE Apostle hauing exhorted vnto such Christian dueties as we may not omit