Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	abundance_n	speak_v	tongue_n	2,464	5	7.4469	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52440	Two treatises concerning the divine light the first, being an answer to a letter of a learned Quaker, which he is pleased to call, A just reprehension to John Norris for his unjust reflections on the Quakers, in his book entituled, Reflections upon the conduct of human life, &c., the second, being a discourse concerning the grossness of the Quakers notion of the light within, with their confusion and inconsistency in explaining it / by John Norris ...	Norris, John, 1657-1711.; Norris, John, 1657-1711. Grossness of the Quaker's principle.	1692 (1692)	Wing N1276; ESTC R2996	64,661	150

Mind or the Purity of my Intention or the Cleanness of my Vessel Either this is very impertinently or very uncharitably suggested Either he means nothing by it or he means ill And that he does so he has taken Care to satisfie the Reader by explaining himself more fully in the very next Words For whoso says he undertakes to reprehend the Intelligible Conduct of Human Life ought first to purge himself from the Irregularities of his Moral Conduct which does Cloud and darken his Understanding What a scurvy malicious Insinuation is this For tho the Words abstractly consider'd be a Proposition of Universal Truth and may bear an innocent and inoffensive Sense yet consider'd with their Occasion and with their Application to me if they signifie any thing they must signifie ill there must be either an intolerable Impertinence in them or a great deal of Malice and Censoriousness For does he not by this plainly insinuate to the World that I am an ill Man and that there are such Irregularities in my Moral Conduct as make me unfit to reflect upon the Intellectual Conduct of Human Life And would not any one that knew nothing of me any otherwise than by this Paper of his and were to take his Measure of me from hence be tempted to conclude that I was a Man of a loose and debauch'd Conversation Now if I deserve this Character I have nothing to complain of but if I do not and I appeal even to Mr. Vickris himself nay even to the World whether I do or no then this is a very uncharitable and very unchristian Insinuation And yet as bad as it is he has more of the same and that notwithstanding what he says of himself in the Paragraph immediately following that he is far from a Spirit of Detraction Which Passage I think should either have been left out or set at a greater distance from the foregoing one wherein there seems to be so strong a Savour of that Spirit As there does in what follows when p. 4. He charges me with despising the Testimony of God through the Meanness of the Instruments Applying to me that of the Apostle to the Thessalonians chap. 4. v. 8. He therefore that despiseth despiseth not Man but God who hath also given unto us his Holy Spirit Which Allegation I shall allow to be pertinent when he has proved those Instruments he talks of to be equally inspired with the Apostles But till then he must give me leave to think and call it a Blasphemous piece of Arrogance For it can be no less to make Despising the Quakers the same with despising God unless it be proved that the Quakers are Divinely inspired When I see this done I shall allow of the Expression In the mean while I must beg Mr. Vickris not to be angry if I tell him that it puts me in mind of a Story I have heard of a Quaker in Oxford who when some of the young Scholars for some Rudenesses and Disturbances he had been guilty of in the College had brought him to the Pump to pump him while he was doing his Penance impudently cried out Pump on Pump on you Pump not me but the Lord. I will not say Mr. Vickris his Expression is exactly of a piece with this but there is so much Resemblance between them that assoon as I read one I could not chuse but think of t'other But he goes on in his Censorious and Uncharitable Reflections for after he had quoted Page 6. that Passage out of the Book of Wisdom chap. 1. v. 4. Into a malicious Soul Wisdom will not enter nor dwell in the Body that is subject to Sin For the Holy Spirit of Discipline will fly Deceit and remove from Thoughts that are without Understanding and will not abide when Unrighteousness cometh in For Wisdom is a loving Spirit and will not acquit a Blasphemer of his Words for God is the Witness of his Reins and a true Beholder of his Heart and an Hearer of his Tongue Therefore he that speaketh unrighteous things can't be hid neither shall Vengeance when it punishes pass by him All which in the abundance of his Civility and Charity he has thought fit to apply to me He proceeds to add Now seeing these Sayings are true and righteous and that 't is possible to profess this Doctrin of the Divine Word Light Grace Spirit of Wisdom and Truth and the teachings of it and yet not possess it nor be learn'd of it nor led by it but whilst preaching of it to others to be a Cast-a-way I advise thee to consider in what Ground and Nature thou yet standest and livest in and what Spirit lives and rules in thee I thank him for his Advice but not for that spiteful and strangely censorious Insinuation that goes along with it which amounts to no less than that I am one of those malicious Souls into which Wisdom will not enter that I am deceitful without Understanding unrighteous and a Blasphemer That tho I profess the Doctrin of the Divine Light yet I do not possess it nor am led by it but while I preach it to others am my self a Cast-away which I think is as bad as one Man can well say of another and yet 't is what he plainly insinuates if there be any Connection or Pertinence in what he says But fearing he had not been yet plain enough and lest the too candid Reader should miss his Meaning he proceeds Hath not Unrighteousness entred in through Self-love and Esteem which blinds the Eye and causes the Tongue to speak Unrighteous things Here he charges me with Unrighteousness Ambition and Self-love which last he is pleased to beighten to such an extravagant pitch as to make me an Idolater and that of the worst sort as making my self to be my God For says he Is not Self exalted to sit in the Temple of God as God in thee What a Flight of Censoriousness and Uncharity is this For besides the Heinousness of the Charge it being as bad as can be said of the Devil himself that he makes Self his God there being nothing so opposite to Charity which refers all to God as Self-love which refers all to its self I say besides the Heinousness of the Charge 't is also of such a particular Nature as were I indeed guilty of it it would be impossible for any Man much more for Mr. Vickris who is a meer Stranger to me without a Divine Revelation ever to know For Self-love is a Vice of the Heart and one of the most latent and retired of all the Vices that are lodged there and consequently obnoxious to his Judgment only who is a Discerner of the Heart to whom all Hearts be open all Desires known and from whom no Secret is hid God alone can tell how far Self is exalted either in me or in any Man else And therefore Mr. Vickris had much better have left me to His Judgment than to sit in Judgment upon me himself and