Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	bear_v	law_n	write_v	3,223	5	6.4540	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43008	Archelogia philosophica nova, or, New principles of philosophy containing philosophy in general, metaphysicks or ontology, dynamilogy or a discourse of power, religio philosophi or natural theology, physicks or natural philosophy / by Gideon Harvey ...	Harvey, Gideon, 1640?-1700?	1663 (1663)	Wing H1053_ENTIRE; Wing H1075_PARTIAL; ESTC R17466	554,450	785

that good which he willeth the Reason hereof the Apostle doth immediately after expresse in these words I find then a law that when I would do good evil is present with me and a little after But I see another law in my members warring against the law of my mind c. Which amounts to this that man in a natural state hath a free-will to good and evil yet much more to evil because the will is moved by a two-fold principle 1. By it self when it doth represent a certain object to it self without being moved by the inclination of the body 2. By the inclination of the body which is a strong appetite which men are subjected unto through the forcible propensities of their body's Yea oftentimes this proveth so strong that it easily bendeth the will to its aim Now when the will is moved through it self without being incited by the appetite of the body it doth and can do good and leave it VIII The second Scripture proveth the impossibility of Good in Atheists or in any without the ordinary concurss of God IX There may be farther urged That a natural man naturally hath no faith and consequently cannot do a good act Rom. 10. 17. So then faith cometh by hearing and hearing by the word of God Wherefore a natural man cannot believe because he doth not hear the word of God I answer That the Apostle speaks of the extraordinary means of faith and not of the ordinary A natural man then believeth naturally or by ordinary means Or thus The word of God is either written or imprinted in men's hearts I say then that in the first sense faith doth come by attending and hearkning to the word of God which is imprinted in all men's hearts except in Atheists in whose hearts the Law of God is quite blotted out Phil. 1. 29. For unto you it is given in the behalf of Christ not onely to believe on him c. Ergo Faith is not natural I answer That faith through Christ is given and is supernatural but faith whereby we believe there is a God and that he is mercifull and therefore will find a means to save us is natural Although we cannot actually know or believe the assigned means whereby he will save us Wherefore there is onely a partial faith in natural men and not a compleat and entire faith for they cannot believe naturally in Christ unlesse it be given to them from God as the Text doth evidently expresse Many more are produced as that of Acts 16. 14. Rom. 10. 9. Heb. 12. 2. All which may be easily answered from what hath been explained just now X. It is time that I should prepare to defend my own Positions with the same force as was used by them of the contrary opinion That there is a free-will of doing good and evil in natural men I prove by the 1 Cor. 7. 37. Neverthelesse he that standfast in his heart having no necessity but hath power over his own will and hath decreed so in his heart that he will keep his virgin doth well First the Apostle teacheth that a man doth not act necessarily having no necessity but contingently that is voluntarily Secondly That he hath a free will What is to have a power over his will else but to enjoy a freedom of will and that either in acting or not acting and not only so but in acting good or evil and quoad specificationem actus as expresly in keeping of his virgin which is a good act XI Acts 5. 4. Whiles it remained was it not thine own and after it was sold was it not in thine own power Here is particularly implyed a free-will of doing evil or good Either Ananias might have given the whole price of the possession or part In choosing to give a part under pretext of the whole he chose evil or otherwise he might have chosen to give the whole and so might have chose good for it was in his own power as the Text holds forth XII Deut. 30. 11. For this commandment which I command thee this day is not hidden from thee neither is it farre off It is not in Heaven nor beyond the Seas that thou shouldest say who shall go up for us to Heaven and bring it to us or Who shall go beyond the Seas for us and bring it unto us that we may hear and do it But saith Moses the Word is very nigh unto thee in thy mouth and in thy heart that thou mayest do it What is more plain then that hereby is intended a free-will which a man hath of doing good or evil XIII Prov. 6. 5. Deliver thy self as a Roe from the hand of the hunter and as a bird from the hand of a fowler This holds forth that a man can deliver himself from evil yet not without God's concurss Psal. 94. 8. Understand ye brutish among the people and ye fools when will ye be wise Ergo A natural man hath a power of understanding if he will or else may refuse it Or an ignorant man hath a will of being wiser and knowing or of rejecting wisdome and knowledge Matth. 23. 37. How often would I have gathered thy children together even as a Hen gathereth her chickens under her wings and ye would not Ergo Man had a will of coming to God for other wayes God would have called upon them in vain which is impossible The same may be inferred from Prov. 1. 24. Isa. 1. 19. If ye be willing and obedient ye shall eat the good of the Land but if ye refuse and rebell c. Ergo Man can will and refuse Rev. 3 20. Isa. 65. 12. Eccles. 15. 14. Zech. 1 c. XIV The next thing I come to prove is that man hath a spark or remnant of good in him Rom. 2. 14. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law to themselves Which sheweth the work of the Law written in their hearts their conscience bearing witnesse c. What is here meant by doing by nature the things contained in the Law but that a man naturally hath a remnant of Good in him for how could he other wayes do the things of the written Law through which he may know the Law and doth what the Law commands and hath a conscience bearing witnesse This Text makes good my distinction that there is a two-fold Law one expressed or written and the other impressed in mens hearts or the Law of nature The same we have also in Ezek. 18. 21. Luc. 13. 5. Rom. 1. 19 20 21. Because that which may be known of God is manifest in them for God hath shewed it unto them What can be more clear XV. I do farther prove That a natural man cannot do a Theologick good act through himself and being onely assisted with the ordinary concurss of God A theologick good act is which doth fully and entirely satisfie and please God There