Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	faith_n	love_v	2,075	5	6.2218	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00430	Catholique traditions. Or A treatise of the beliefe of the Christians of Asia, Europa, and Africa, in the principall controuersies of our time In fauour of the louers of the catholicke trueth, and the peace of the Church. Written in French by Th. A.I.C. and translated into English, by L.O.; Tradition catholique. English	Eudes, Morton.; Owen, Lewis, 1572-1633.	1609 (1609)	STC 10561; ESTC S101746	137,760	254

These termes are strange to the Protestants Neuerthelesse they are true because that hee speaketh of the soule which is the inward man and the cheefest part of a man for so he expoundeth himselfe This soule is of it selfe apt to iudge and chuse the good that is to say that good which belongeth to morall vertue but the bodie which is the soules instrument doth suggest vnto it without ceasing those obiects which haue appearance of good in such sort that the soule cannot resist but very hardly euen as a shippe which of it selfe is apt to be conducted any way is oftentimes carried by the winde against the will of the Pilot. Secondly Ieremie saith that a man attempteth and that God effecteth The Protestants doe confesse the same likewise saying that a man may by his free-will doe a ciuil worke of iustice and such as is commanded by God But because that of it selfe it profiteth nothing to saluation the same Ieremie addeth that God effecteth by bestowing that which is his own that is to say faith Thirdly Neuerthelesse the Protestants say that all proceedeth from God The same Authour saith so also and in the very same termes and sheweth that the morall worke is but as the matter euen a matter vnprofitable to the which God giueth a forme that is to say faith Euen as an Housholder which would build prouideth the matter but the Master workeman maketh the house or building in such sort that all the commoditie of inhabiting which is the vse of the house is attributed to him that builded it Fourthly Ieremie saith that God dooth cooperate It is necessary here to marke that two causes may concurre to one effect Reason leadeth a man to a worke of iustice the holy Ghost doth likewise driue him And a man fortified with special grace executeth it better then if he were caried alone by naturall reason Neuerthelesse all is attributed to God because that the soule being illuminated employeth her naturall faculties to a good end the which it would neuer do without God and for this cause S. Paul saith that it is not in him that willeth nor that runneth wherein he teacheth that a man may will and runne but because that in running he erreth S. Paul addeth to it that God must needs giue his mercy which he doth when he purifieth the heart through faith faith I say which not onely maketh the Morall works good which proceede of reason but also bringeth forth a farre greater number and maketh the righteousnesse of the faithfull to exceed the righteousnesse of the Scribes and Pharisies for a man loueth God according to that proportion that hee beleeueth in him and a man doth good workes according to that measure that hee loueth him and it cannot be otherwise for in all our willingnesse the principall part or all proceedes from inspiration and in this consideration it is sayd that God giueth the will and the deede 5. When a man speaketh of faith it is necessary to distinguish it for the want of this is the cause of the strife about words The Latins neuer speake but of that faith which Bellarmine defineth thus Catech. cap. 11. Faith is a Theologicall vertue whose office is to illuminate the vnderstanding and to raise it vp to a firme beleefe of all that which God hath reuealed vnto vs by the meanes of his Church although it be a hard thing and farre passing naturall reason 6. The Councell of Trent saith that this faith dependeth partly vpon free will that is to say in as much as a man disposeth himselfe to receaue it and may reiect it when it is offered him The Protestants doe call this faith historicall and do confesse that a man may furder himselfe in receiuing of it For the authoritie of the Church may moue a man to beleeue that the Gospell is a true historie likewise the testimonie of the Apostles who are vnreproueable Authors and the predictions of the Prophets and the Sybils yet so that all this would be weake if God should not illuminate the vnderstanding to beleeue firmely The Protestants doe confesse also that one may reiect this faith and fall into dispaire for this faith hath her seat in the vnderstanding as the Romane Catholickes say very well but in such sort that the vnderstanding draweth not the will to accept and rest in it seing that by this faith a man is not assured whether any 〈◊〉 be giuen to himselfe but onely he beleeueth that it is 〈◊〉 to some men in such sort that if he loueth God it is of a 〈◊〉 proportionable to this faith Hee loueth him as the Author of nature and as a benefactor to them that please him If he keepe in some sort his commaundements it is more formidine paenae then virtutis amore rather of seruice feare then of filiall loue It is impossible for a man to loue him withall his heart whom he mistrusteth 6. This is the cause that the Church of the East South together with the reformed Church of the West and that against the Councell of Trent doe hold that a man must haue confidence and assurance The confession of Saxonie saith as followeth Faith signifieth not onely to know the historie as the diuels themselues doe which beleeue and tremble but also signifieth to imbrace all the Articles of the faith and amongst the rest this also I beleeue the forgiuenesse of sinnes and doe beleeue that they are forgiuen not only vnto others but also vnto me 7. Behold here the true knot of the question of free-will The Protestants affirme that this faith of assurance dependeth not at all vpon free will this is not to say that it is not a man which beleeueth and which willeth but that he beleeueth not nor willeth not if God of his extraordinary and especial grace would not that a man beleeued were willing Moreouer this is not to say that naturally the actuall vnderstanding cannot beleeue all that which is credible and that the will naturally accepteth not all that which the iudgement proposeth to be good but man is sayd not to helpe himselfe by his free will to receiue this faith because that nature doth not shew to the iudgement of man any reason whereby hee might conclude that God loueth him would faine be fauorable merciful vnto him as Ieremy very learnedly saith in his second answere all that which is proued by arguments is examined very profoundly by earnest inquirie or search but the simplicitie of faith is more firme then the demonstrations which reason doth deuise Moreouer man cannot reiect this faith when it is offered him because that God hath so ordered that a man iudgeth and beleeueth without any precedent debating And withall a man cannot haue a will to reiect it at such time as it is in the vnderstanding because that the wil naturally necessarily but freely for otherwise it should be no will yeeldeth it selfe to that which the iudgement esteemeth to bee good

againe declare it that through the consecration of bread and wine all the substance of the bread is conuerted into the substance of Christ our Lord and all the substance of the wine into the substance of his blood And this conuersion hath the Catholicke Church conueniently and properly called Transubstantiation THE REFORMED CHVRCH THe Confession of Wittenberg We beleeue that the Eucharist is a Sacrament instituted by Iesus Christ himselfe and the vse thereof was recommended to the Church vnto the end of the world But because that the substance thereof is one thing and the vse another we will speake in order of them both Touching the substance of the Eucharist we beleeue and teach that the true body and blood of our Sauiour Iesus Christ is distributed in the Eucharist do reiect those that say that the bread and wine in the Eucharist are but signes of the body and blood of Christ being absent We doe also beleeue that the Almightie power of God is so great that hee may eyther bring to nothing the substance of the bread or change it into the body and blood of Christ but it cannot be proued by the manifest word of God that God exerciseth in the Eucharist any such absolute power and it appeareth that no such matter was knowne to the auncient Church But as when he speaketh of the Citie of Ierusalem portrayed vpon a bricke this same is Ierusalem it was not necessary that the bricke should be chaunged into the Citie of Ierusalem In like manner when he speaketh of the bread this is my body It is not necessary that the substance of the bread should be changed into the substance of the body of Christ But it sufficeth for the veritie of the Sacrament that the body of Christ be truely present with the bread yea rather the verity of the Sacrament requireth that the true bread remaine with the true presence of God For euen as for the truth of the Sacrament of Baptisme it is necessary that in the vse therof the water should be and remaine true water In like manner it is necessary in the Lords Supper that the bread in the vse therof be and remaine true bread because that if the substance of the bread were changed the veritie of the Sacrament remained not in his true nature The Confession of England We say that the bread and the wine are sacred and celestiall mysteries and that by them Iesus Christ the true bread of life eternall is offered vnto them that are present that doe receiue his body and blood through faith Neuerthelesse we say not that we beleeue that the nature of the bread and wine are wholly changed and reduced to nothing Liturgia Gall. Let vs lift vp our spirits and our hearts where Iesus Christ is in the glory of the father and from whence we looke for our redemption And let vs not dwell vpon these earthly and corruptible Elements which we see with our eyes and touch with our hands to seeke for it there as though it were inclosed in the bread or wine For then our soules shall be fit to be nourished and reuiued by his substance when they shall be eleuated aboue all terrestiall things to obtaine heauen and to enter into the kingdome of GOD where he dwelleth The Confession of the French men We do confesse that the holy Supper of the Lord is a testimony vnto vs of the vnitie which wee haue with Christ Iesus because that he is not onely dead and risen againe for vs but also nourisheth and feedeth vs truely with his flesh and blood to the end that we should be one with him and that his life should be our life And albeit that he be in heauen vntil such time that he shal come to iudge the world yet neuerthelesse we beleeue that through the secret and incomprehensible power of his spirite he nourisheth and quickeneth vs by the substance of his body and blood ANNOTATION ALl Christian nations do with one consent agree that the bread and wine of the holy Sacrament are conuerted into the body and bloud of the Lord. It is true which Alphon. de Castro saith that the Armenians haue heretofore otherwise beleeued but he sheweth not whether it was their auncient manner or whether any particular man brought it in amongst them As touching the Abyssins there is mention made oftentimes of transmutation in their Liturgie which they referre to the Apostles according to the subscription thereof But the Historiographers doe say that the said Abyssins were not Christians so long agoe as they make vs beleeue They report themselues to haue receiued the Christian faith by the Eunuch of Queene Candace and by Saint Matthew and Saint Philip But it is thought in these parts that in the fifteenth yeare of Iustinian Emperor of Constantinople Adad King of the Auxumites made a vowe to become a Christian if he got the victory against the King of the Omerites which hauing obtained he sent Embassadours to the Emperour Iustinian to haue Bishops sent to him which being come thither conuerted his people to the faith Both opinions may be true that is to say that Adad would haue receiued the faith and yet not after the forme of the other Ethiopians but rather after the East Church In like manner the French men receiued the faith vnder king Clouis the which faith notwithstanding was in Fraunce three hundred yeares before Likewise Great Britaine is said to haue receiued the Gospell by Ioseph of Arimathea Yet neuerthelesse the Romanes doe bragge that they conuerted the English men fiue hundred yeares after Howsoeuer it be the Liturgie of the Ethiopians came vnto them from the Sea of Alexandria as appeareth by the Greeke names which are inserted therein Aluares saith that they haue another so briefe that it was no sooner begun but it presently ended One might doubt whether this were not the auncientest If we had the bookes which the said Aluares saith that they haue in great number one might know whether they differ But howsoeuer it be it appeareth not that this beleefe of Transmutation was receiued in any place of the world as a new thing Now a daies it is a question whether the Fathers haue beleeued it or whether it be slipt in by little and little If the Latines and Greekes do alleadge proofes out of the Fathers the Protestants doe thinke them to be Hyperbolicall tearmes for to lift or moue mens soules to the worshipping of the Sacrament If the Protestants doe bring on the contrary side other proofes some will answere them that the Fathers did keepe close that beleefe for feare of giuing occasion to the Pagans to mocke them We will leaue these difficulties the Fathers are not in the worlde now to resolue vs But the Churches scattered through the vniuersall world are as yet to beare witnesse of the Tradition in this point as well as in others and to declare and explane their meaning to those that vnderstand it