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	righteousness_n	7,110	5	7.7520	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02635	A reioindre to M. Iewels replie against the sacrifice of the Masse. In which the doctrine of the answere to the .xvij. article of his Chalenge is defended, and further proued, and al that his replie conteineth against the sacrifice, is clearely confuted, and disproued. By Thomas Harding Doctor of Diuinitie.	Harding, Thomas, 1516-1572.	1567 (1567)	STC 12761; ESTC S115168	401,516	660

seemely to serue him not onely with inward motions of the soule but also with outward thinges that we haue receiued of his goodnes 1. Cor. 11. Therefore S. Paule gaue preceptes vnto them of Corinth men and wemen concerning the head to be vncoouered or coouered when they prayed or prophecied Christ also in the Gospel declaring that internal faith only doth not suffice saith He that confesseth me before men Math. 10. I wil confesse him also before my Father And S. Paule saith Rom. 10. that with the harte a man beleeueth vnto righteousnes but with the mouth confession is made vnto saluation by the mouth vnderstanding euery external worke whereby confession of our faith is made But what shal we say to those places of the Scriptures in whiche it is reported that God hath no liking in the outward Sacrifices Osee. 6. I wil haue mercie saith he and not Sacrifice Math. 9. If thou wouldest haue had Sacrifice I would haue geuen it thee Psalm 50. With burnt offeringes thou wilt not be delited A troubled spirite is a Sacrifice to God the contrite and humbled harte thou wilt not despise I wil not rebuke thee for Sacrifices Psal. 49. Of the like places in the Scriptures of the olde Testament we finde greate numbers To al this S. Augustine answereth August de Ciui Dei lib. 10. c. 5. In vvhat wise doth God refuse the old Sacrifices Sic illa Deum nolle dixit quomodo ab stultis ea velle creditur velut suae gratiae voluptatis The Prophet said that God would not haue those Sacrifices in suche sorte as fooles beleeue he would haue them as for his owne pleasures sake For elles if he would not haue had them at al he would neuer haue commaunded them in the olde Lawe to be offered And therefore they were saith he to be chaunged now in their due and certaine ceason least men should beleeue that they were such as might be desired of Gods parte or be acceptable of them selfe in our behalfe and not rather those other Sacrifices he meaneth internal Sacrifices whiche by them were signified Now therefore that those olde Sacrifices be chaunged and abrogated The Sacrifice of the Eucharist or of the Aulter the time being come when Moyses Lawe should cease and haue an ende Christe in place of them hath substituted the Sacrifice of the Euchariste greater in vertue better in profite easier in doing and incomparably higher in worthinesse So then that there may be a perfit profession of the supreme Maiestie which is to be shewed by very things them selues we offer vnto it a visible gifte of those thinges which we haue receiued of our Lordes hande for our sinnes and for a thankeful recognition A certain change required in the thinges that be sacrificed 2.2 q. 85. art 3. arg 3. Theoph. in cap. 8. ad Heb. Chrysost. in epist. ad Heb. Homil 18. Then is a gifte said properly to be consecrated or halowed vnto God in sacrifice whē it is deputed to diuine seruice with some rite of religion or Ceremonie obserserued whereby some change is made about it For it is not to be thought that euery oblation is a Sacrifice as it is wel noted of S. Thomas Theophylacte and S. Chrysostome For as it appeareth in the booke named Leuiticus In al the Sacrifices some rite was obserued whereby thinges that before were prophane were made sacred and holy to the honour of God For either they were slaine as the Beastes or burnt as the Incense or sprinkled ouer with oile as bread meale and the first fruites and baked in an Ouen or fryed in a panne or rosted on a gredyern Leuit. 2. and al thinges were sauered and ceasoned with salte Marc. 9. A rite and ceremonie of changing we do obserue in our Sacrifice also now the bread beside breaking and eating by vertue of the woordes of consecration being changed into the body and the wine into the bloude of Christe By which rite and ceremonie we confesse that for so much as we are by nature the children of wrath we haue nede of a great chaūge to be made worthy of God that we haue neede to put on the new man that we protest al that is ours to be ready for his sake to be changed to be consumed to be spent and lost right so as it shal be his pleasure For who so euer doth lose his soule for my sake saith our Sauiour he shal finde his soule Math. 16. That to offer Sacrifice is natural Now let vs come vnto the fourth point and declare that God hath both engraffed in the mindes of men the rite of sacrificing and also by Lawe commaunded it and for what cause This is soone done The consideration of nature and general view of the worlde layeth the one before our eyes and the bookes of the olde Testament the other Natural reason telleth man that he is vnder some Superiour for the defectes which he feeleth in him selfe In whiche defectes he hath neede to be holpen and directed of some Superiour And what so euer that is it is that as S. Thomas saith whiche among al is called God And as in natural thinges naturally the inferiour thinges are vnder the superiour thinges euen so natural reason telleth man according vnto natural inclination that he exhibite to that whiche is aboue man subiection and honour according to his manner And the conuenient manner for man is to vse sensible signes to expresse some thinges bicause he taketh his knowledge of sensible thinges And therefore it procedeth of natural reason that man vse certaine sensible thinges offering them to God in signe of due subiection and honour in like sorte as they doo who offer vnto their Lordes certaine thinges in recognition of their Lordship or Dominion This perteineth to the nature of Sacrifice and therefore the offering of Sacrifice perteineth to the Law of nature Sacrifice hath euer ben general to al peoples Cyprian Serm. de ratione Circūcis Wherefore there lyueth no Nation in the worlde altogether without Religion as we may see and heare nor is Religion mainteined without Ceremonies And among Ceremonies the Nations of al ages haue vsed outward Oblation as the chiefe Although for the more parte as S. Cyprian saith they abhorred Circumcision as a thing cruel and vnfrendly to nature yet the other Sacrifices they did not likewise abhorre but folowing the lawe of Nature in many thinges saith he they reteined the custome of making Sacrifices And this was fastened in their myndes by common consent in general that God onely ought to be wourshipped with outward Sacrifice With that kinde of wourship who euer iudged that any should be honoured saith S. Augustine but whom either he knewe August de Ciuit. Dei li. 10. c. 4. or thought or at lest imagined to be God Of what antiquitie this manner of godly wourship is the Sacrifices of the two first brethren Cain and Abel