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
A09869	Want of charitie iustly charged, on all such Romanists, as dare (without truth or modesty) affirme, that Protestancie destroyeth salvation in answer to a late popish pamphlet intituled Charity mistaken &c. / by Christopher Potter ...	Potter, Christopher, 1591-1646.	1633 (1633)	STC 20135.3; ESTC S4420	135,510	274

difference betweene a Schisme from them and a Reformation of our selues And it is one thing to leaue the communion of the Church of Rome another to leaue communicating with her in her errors Whosoeuer professes himselfe to forsake the communion of any one member of the body of Christ must confesse himselfe consequently to forsake the whole And therefore her communion we forsake not no more then the Body of Christ whereof we acknowledge the Church of Rome a member though corrupted And this cleares vs from the imputation of Schisme whose property it is witnesse the o August de Vnit. Ecc les cap. 13. Periisse dicunt de caetero mundo Ecclesiam in parte Donati in solâ Aphricā remansisse See more of them below Donatists and p Hieron aduers Luciferian initio Dialogi Afferebant Luciferiani vniuersum mundum esse diaboli vt jam familiare est eis dicere factum de Ecclesiá lupanar Et mox Vestra Ecclesia Catholicos alloquens Anti-Christi magis Synagoga quàm Christi Ecclesia debet nuncupari Luciferians to cut off from the Body of Christ and the hope of Saluation the Church from which it separates And if any zelotes amongst vs haue proceeded to heauier censures their zeale may be excused but their Charity and wisedome cannot be justified Vnlesse happily they intended not the Church but the Court of Rome which two if any Romane Catholique cannot well distinguish let him read the French Doctor Peter Charron in his third Veritie q Charr Verit. troisiesme Ch. 14. §. Mais les Schismatiques Il faut prudemment distinguer entre l' Eglise Romaine la Court Romaine Ceste Court demeure se couure se nourrit dedans ceste Eglise ainsi que le ver dedans la pomme comme aussi est elle née de sa gresse de son abondance C'est contrè la Court Romaine què Sainct Bernard en tant de lieux autres Anciens ont crié escrit where he likens the Court of Rome in that Church to a worme in an apple and confesses all the maladies and miseries in the one to flow from the other But to forsake the errours of that Church and not to joyne with her in those practises which we account erroneous we are enforced by necessity r Aug. de ●apt contr Donat. lib. 1. cap. 4. 5. Alia causa est corum qui in istos Haereticos imprudentèr incurrunt ipsam esse Christi Ecclesiam existimantes alia corum qui nouerunt non esse Catholicam For though in themselues they be not damnable to them which beleeue as they professe yet for vs to professe to auow by oath as the Church of Rome injoynes what we beleeue not were without question damnable And they with their errours by the grace of God might go to heauen when we for our hypocrisy and dissimulation without repentance should certainly be condemned to hell It is the doctrine of the Romane Schoole that veniall sinnes to him that commits them not of subreption or a suddain motion but of presumption that the matter is not of moment change their kinde become mortall The like may be said of their errours To him who in simplicity of heart beleeues and practiseth them withall feareth God worketh righteousnes to him they shall proue veniall Such an one shall by the mercy of God either be deliuered from them or saued with them But he that against faith and conscience shall goe along with the streame to professe and practise them because they are but little ones his case is dangerous and without repentance desperate We hope and thinke very well of all those holy and deuout soules which in former ages liued died in the Church of Rome For though they died in many sinfull errours yet because they did it ignorantly through unbeleefe s Cypr. Epist 63. Pam. num 13. Si quis de antecessoribus nostris vel ignorantèr vel simpliciter non hoc obseruauit tenuit quod nos Dominus facere exemplo magisterio suo docuit potest simplicitau ejus de indulgentiâ Domini venia concedi nobis verò non poterit ignosci qui nunc à Domino admoniti instructi sumus not knowing them to be either errors or sins and repenting in generall for all their vnknowne trespasses we doubt not but they obtained pardon of all their ignorances For it were an vnreasonable incongruity to imagine that the God of mercy should not be as ready to pardon errours of vnderstanding as wilfull impieties Nay our Charity reaches further to all those at this day who in simplicity of heart beleeue the Romane Religion and professe it But we vnderstand onely those who either haue not sufficient meanes to finde the truth or else such as after the vse of the best meanes they can haue all things considered finde not sufficient motiues to conuince their conscience that they are in errour But they that haue vnderstanding and meanes to discouer their errour and neglect to vse them wee dare not flatter them with so easie a censure And much lesse them that dare professe the Religion of the Church of Rome when they doe not beleeue it or onely beleeue it because some carnall or worldly respect doth blinde or misleade their vnderstanding Wherefore to that demand of our Romanists If we beleeue their Religion to be a safe way to heauen why doe we not follow it We answer we beleeue it safe that is by Gods great mercy not damnable to some such as beleeue what they professe but we beleeue it not safe but very dangerous if not certainly damnable to such as professe it when they beleeue or if their hearts were vpright and not peruersly obstinate might beleeue the contrary The Iesuires and Dominicans hold different opinions touching predetermination and the immaculate conception of the blessed Virgin Yet so that the Iesuite holds the Dominicans way safe that is his error not damnable and the Dominicans hold the same of the Iesuites Yet neither of them with good consequence can presse the other to beleeue his opinion because by his owne confession it is no damnable errour For as the Dominicans might vrge the Iesuites after this manner so the Iesuites might returne it vpon the Dominicans and so the Argument being common to both either it must conclude for both and so both parts of a contradiction must be true or else which is most certaine and euident it concludes for neither And if for neither of them against the other then by the like reason it is vaine for Papists to vse it against Protestants All false opinions are not damnable errours to them that beleeue them yet may they be so manifestly false that there can be no wisedome in beleeuing them If one should beleeue that twice two were not foure all would confesse he held no damnable errour But if the same man should thinke all men bound in conscience

to erect her own absolute soveraignty over the consciences and faith of Christian people Whatsoever these Masterly Doctors shall define or prescribe in matters of faith that they say must be received without c Greg. de Valentia Anal. fid lib. 8. cap. 6. §. Quòd verò Sine contradictione ulla obedire iussi homines sunt Sacerctoti judicanti-Quod ipsum persuadere nobis de summo Ecclesiae Pastore nunc jubemur contradiction yea without d Bellarm. de verbi Dei interpret lib. 3. c. 10. §. Septimū arg Christiani tenentur doctrinam Ecclesiae recipere non dubitare an h●c ita se habeant Et ib. §. Addo Debet Christianus sine examine recipere doctrinam Eccles Et ib. ad arg 16. Doctor non proponit sententiam suam ut necessariò sequendam sed solùm quatenus ratio suadet at Judex proponit ut sequendam necessariò Patres sunt Doctores Concilia verò Pontifices sunt Judices examination yea though it be e Tannerus in Colloq Ratisbon Sess 9. Si Praepositi Eccles in aliquo dubio definiendo errarent populus Christianus vi talis regiminis errare posset imò deberet false and erroneous This indeed is a sure meanes to keep the Court of Rome in quiet possession of her tyranny and errors if men may be persuaded to resigne unto her their judgement and reason and yeeld her a blind and brutish obedience in all things The colour is that in all doctrines she is assisted with an infallible Spirit and therefore being all divine truths and inspirations they may not be inquired into The ordinarie pretence of Deceivers of f Dictum Apellis apud Euseb Hist Eccleslib 5. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apelles the old heretick in Eusebius of Mahomet the great impostor and of some Others besides the Romanists in this age But as a learned man hath well observed g Ludov. Vives de verit fidei Christ li. 4. pag. 478. contra errores Mahumetis Tutissimum mentiendi genus est nolle rationem eorum quae dicas reddere veritatem dictorum ad Deum referre authorem quem nemo de veritate possit interrogare The safest way of lying is for men to entitle God to their owne dreames and for all reason to say they are heavenly verities which may not be examined It is very meet that the ignorant people should obey h Heb. 13. 17 their overseers in the Lord and submit themselves to the Ministry and direction of the Church in many profound doctrines above their reach But it behoves them to have a distinct comfortable knowledge of the essentiall points of faith and not securely to rest in a babish simplicity but so far as God hath enabled them to i Heb. 6. 1. be led on to profection To which purpose they are commanded to k Joh. 5. 39 search the Scriptures that they may l 2 Pet. 3. 18. grow and m Col. 1. 10. encrease in knowledge that the n Col. 3. 16. word of Christ may dwell richly in them and that they may be able both to beleive o Rom. 10. 10. with the heart and confesse with their mouth and render p 1. Pet. 3. 15. a reason of that hope that is in them The words of q Lactantius lib. 2. cap. 8. Oportet in ea re maximè in qua vitae ratio versatur sibi quemque confidere suóque judicio ac proptiis sensibus niti ad investigandam perpendendam veritatem quàm credentem alienis erroribus decipi tanquā ipsum rationis expertem Quare cùm sapere id est veritatem quaerere omnibus sit innatú sanientiamsibi adimunt qui sine ullo judicio inventa majorum probant ab aliis pecudum more ducuntur Lactantius to this purpose are observable In those things which concerne our welfare and life especially that of our soules it is fit for every man to make use of his owne discretion in the search and triall of truth rather then without reason to relie upon the credit of others that may abuse him Every man by nature desires to be wise and to know the truth And therefore they befoole themselues who without judgement follow the judgement of their leaders which is the propertie of sheepe rather then of reasonable men And by that of n Theodoret Graec. Affect Curat Serm. 5. sub fin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret we learne what kind of knowledge the ancient Church required in Christians Every where saith he you may see the points of our faith to be knowen not onely by them who are Masters in the Church and Teachers of the people but even of Coblers Smiths and Weavers and all kind of Artificers and of women also which get their living with their hands yea Maid-servants and Waiting-women Husband-men also do very well know them and Ditchers and Neate-herds and Woodsetters All these may ye find discoursing of the Trinitie and the creation of things and as skilfull in the nature of man as Plato or Aristotle Charity mistaken Chap. 8. 9. THe Protestants pretend to be at unitie with the Ancient Church with the Lutherans and even with Roman Catholiques in fundamentall points That distinction so ordinary with them betweene fundamentall points and not fundamentall is vaine without ground No Protestant Writez none of their Vniversities Colledges or Societies of learned men amongst them can or dare define what doctrines are fundamentall or give us in a List or Catalogue of fundamentalls Some say they are cōtained in the Creed But these men may be ●shamed of that opiniō seeing in the Creed there is no mention of the Canon of Scripture or of the number or nature of the Sacraments of justification whether it be by faith alone or by workes or of that doctrine of devills forbidding marriage meats which was the doctrine of the Manichees and not of Roman Catholiques as Protestants perversly affirme and finally since there is such great differences betweene them and us about the understanding of the Articles of Christs Descent into Hell of the holy Catholique Church and the Communion of Saints Others say the Booke of the 39 Articles of the Church of England declares all the fundamentall points of faith But that also is most absurdly affirmed That Booke declares onely and that in an extreamly confused manner what the Church of England beleeves in most things And in many Controversies betweene them and us it speakes obscurely not touching the maine difficultie of the questions As in the points of the visibility and infallibility of the Church of Freewill of the Canon of Scripture Answer Sect. 7. THe distinction betweene doctrines fundamentall and not fundamentall avowed as most necessary It hath ground in reason and in Scripture The Creed of the Apostles as it is explained in the latter Creeds of the Catholique Church esteemed a sufficient Summarie or Catalogue of fundamentalls by