Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	affection_n	evil_a	good_a	2,449	5	3.5172	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61155	Some drops of the viall, powred out in a season when it is neither night nor day, or, Some discoveries of Iesus Christ His glory in severall books ... : all which books are here reprinted in one booke entirely after the severall impressions of them and presented to the reader / by John Saltmarsh ...	Saltmarsh, John, d. 1647.	1646 (1646)	Wing S503; ESTC R2317	176,771	226

their art reason knowledge experience into books and words written to their owne and other generations 9. This Gospell of Iesus Christ places Religion upon a more glorious transcendent way to sute with an infinite God then ever any device of man or reason could invent viz. upon faith upon a beleeving or spirituall perswasion wrought by the same God by which men are carried out into depths of infinitenesse and glory no way measurable nor discernable but by this way of beleeving and there could never have been an engine contrived which could have gone from man into God but this of faith by God himself nor more for the advantage of the glory of a God taking all from the creature employing it wholly upon a God 10. There is more reason in this Gospell or New Testament in the way of Religion which it holds forth by Iesus Christ then ever could be thought on by the reason of man as for instance Each mans internall conscience hath a light or law in it which condemnes or accuseth for murther c. Now if there be accusations against whom is the offence committed but against somthing infinite and what way is there more divinely rationall to apply to the justice of such an infinite being on God offended but by one who is both man and God even Iesus Christ So as the mystery of salvation is such as even reason it self cannot contradict or gainsay though it cannot comprehend to leave the world inexcusable in their unbeliefe because it commands them to beleeve in one whom in reason they cannot deny to be a way proportionable betwixt God and themselve for salvation 11. It carries things in such a rare way of mercy of justice of love of piety and as it is a salvation from God to man so it is a salvation managed by one who is God and Man and every thing belonging to it is accordingly mixed or tempered of Word and Spirit of power divine and outward dispensation or ordinance and all this for man who is of a mixed nature of flesh and spirit Thus things are carried in a way of proportion and sutablenesse so full so sutable and compleat and serviceable as the invention of men could never devise 12. It discovers reason to it self in all its workings and wayes in its purity and corruption in its vertues and vices conscience bearing witnesse to the Laws and Commandements of it it purifies and spiritualizeth reason and brings it into such a way of communion with God as the souls that reade it and are exercised in it seem to be new-borne to receive in another nature an immortall and incorruptible seed 13. It manages all the designe of salvation contrary to nature and the world upon contrary principles dispensations and hands by a Person poore humble and crucified for the good by Ministers and Dispensers meane and contemptible Fisher-men Tradesmen c. yet inspired by graces contrary as selfe-deniall humility love to enemies by conditions contrary as weaknesse affliction poverty suffering dying carrying a treasure a comfort a riches a life a glory under all these 14. It is accompanied by continued or standing miracles though miracles of a more spirituall nature as discovery of the counsels and hearts of men as conversion from sin mortification of sin changing natures from evill to good planting in new dispositions inclinations affections into the soul Now if such charges and conversions were in materiall or sensible things as from water to bloud from water to wine how would it astonish Which in spirituals in more wonderfull though only lesse discernable and not to be so sensibly perceived preserved by its very enemies the Roman cruelty of Emperours and Antichristian Traditions 15. It refers the discovery of all Truth in it self to the Spirit of God which no word but the Word of God would do and will not take in men into glory with it self which miracles do which are done by the hand and ministry of man and the Spirit in this way must needs be a more glorious Interpreter of the Will of God then the meer ministery by man and miracles can be by how much it is of a more spirituall nature and it is more excellent to seek things in the Spirit then in any outward dispensation which as it comes more immediately from God so it comes in more immediately upon men and to take in Truth by sense and sight or miracle is rather to know Christ after the flesh 16. Yet after all the Word it self is the best way to bring in evidence and discovery in its 〈◊〉 half to the souls of those that will come under the power ●pe●at●on and experiments of it under the enlightening convictions impressions of it in the reading hearing and meditating of it These things are written that ye may beleeve And they that are thus exercised are above all miracle and are perswaded enough by it self without the help of an outward work 17. To these I adde the testimonies of the most ancient in witnesse of it Dionysius Areopagita thought to live in the times of the Apostles and not daring to take his Divinity any where but from these Scriptures Irenaeus who was in the yeare 180 affirming the fulnesse of these Gospell-Scriptures and accounted them the Pillar of Truth So Tertullian who lived 1400 years since doth accordingly witnesse to their perfection Origen Athanasius Chrysostome Constantine the Great in the first Nicene-Councell with thousands others all along to our own age 18. The Iewes whose very Testament and condition answers to every Prophesie and Gospel-Scripture 19. The many of those most eminently ancient learned and godly who have shed their bloud in testimony of it 20. The power of God going along with it 21. The Confessions of the most learned in that confesse that the Originall Copies are not corrupted but continued pure One Argument from the Nationall Covenant for Liberty of Conscience yet with all subordinate and just obedience to the State ART I. THe first Branch of the Covenant is That we shall sincerely really and constantly c. endeavour c. the Reformation of Religion in the Kingdoms of England c. in Doctrine Worship Discipline and Government according to the Word of God c. ART II. The second Branch of the Covenant That we shall in like manner without respect of persons endeavour the extirpation of Popery c. Superstition Heresie Schism c. and whatsoever shall be found contrary to sound Doctrine c. Now from these I argue 1. Each one is personally and individually bound by the Covenant and in his owne proper conscience is obliged to endeavour a Reformation according to the Word of God and so far to the example of the best Reformed Churches as they are agreeable to that Word I hope no further Now who shall be the Iudge and Interpreter of this Word of God to each mans conscience in the things of God but he who is Lord of the conscience

Fishers Book who we hope will do by those as the Helvetians did by somethings that were stumbled at amongst them though there were none but Anabaptists that stumbled at them yet the State did by Authority remove them and Zuinglius their pofessed adversary gives them thanks for occasioning the removall Quaere 1. Why may not the Brethren look for better cure to their troubled consciences from the State now then from some of their Brethren because the hands and hearts of the State have appeared more carefull more mercifull then some of them the Priests and Levits walke by while the good Samaritans comfort the wounded 2. If the State of the Helvetians would not offend the very Anabaptists but remove the scandall why should any State now be set on and inslamed not only to offend but persecute them not only Anabaptists as they are called but all other their Brethren that dissent If States are commended then for being so tender why are they preached now into severity wrath revenge and tender troubled consciences made the only trouble 9. Rigour makes Separatists But we think nay we know that some few Prelates by their over-rigorous pressing have made more Separatists then all the Preachers dis-affected to Ceremonies in England Quaere 1. If it hath appeared formerly that rigorous imposings have occasioned Separation why do they now cry out of so many Separatists and not look up to themselves Why do they beat their fellow servants out of doores and then cry out of their running away 2. Why is not persecution and imposing more forborne by the Brethren now when they have found it the cause of their owne Separation formerly 3. Why do they cry out of Separatists when they see Separatists have not so much made themselves so as they have been made so by others and they have been rather driven away then they have drawn away themselves Why do they cry out of Separation when they force them into corners first if they would have the communion of their Brethren more why make they not their persecution lesse and their offences in Worship and Government lesse 10. Burthens to Churches to be removed In the meane we blesse God who hath put into the hearts of others into whose hands he hath concredited the work to judge more wisely and consider more mercifully and to professe in the hearing of some of us they would willingly part with that which was indifferent to themselves if they were but truly informed it was offensive to others according to that of Gregory those customes which are known to bring any burthens upon the Churches it becomes us to consider of the removing of them Quaere 1. Why may not the State too be petitioned by their people now of tender Consciences to the same temper of tendernesse and mercy to them that the Brethren then desired for themselves Whether are those good neighbours that would have it raine only in their own Gardens and the Sun to shine only on their own blossoms and have peace only in their own dwellings and their neighbour Towns running with bloud 2. Were the times of Non-conformists then times only for removing burdens from Churches and the times of Non-conformists now times of burdening Churches 11. Mens devices ought not to hinder preaching This is just as our Bishops were wont to do who give a full power to a Presbyter at his Ordination to preach the Gospell with a charge to do it yet will not suffer him to preach no not in his own cure without a Licence Quaere 1. When any then was gifted and called to preach the Gospell and Licenses were complained on to hinder why are there any other waies devised against the liberty of the Gospell now as uniformity c. 2. Were Licenses chaines and fe●ters to the glorious and free spirit And are internogatories and ●uestions at times of Ordination and admission about Anti-Paedo-Baptisme Antinomianism now no restraints nor devices to the same purpose is this to rejoyce that Christ is preached howsoever nay is not this to forbid him because he follows not with us 12. Mens inventions to set up jus Divinum to advance Government They that have studied to advance the Babel of Episcopacy have endeavoured to underpin it with some Texts of Scripture that they might plead a jus divinum for it Quaere 1. Was it unlawfull and politick in some to underpin Episcopacy with some Texts of Scriptures and so to get up a ●us divinum for it and is it not as unlawfull to set up another Forme that is not purely of God underpinned with Texts of Scripture for a jus divinum or divine right as some would have had it 13. Oath ex officio an unlawfull engine We desire to see further how abominable this Oath is how cryed down by learned men how contrary to the Word of God the Law of nature to the Civill and Cannon Laws and to the Statutes of our Kingdom he may find in Mr. Parker Quaere 1. Was it so contrary to the Word of God to all Civill and Common Laws and the Law of our own Kingdom to extort from men Consciencesecrets then of what kind are all Formes of posing examining interogating to find out the opinions of those who are to preach in any Congregation 14. When Presbyters grow as tyrannous as Bishops they are to suffer But if the Presbyters should be as generally corrupted as Bishops now are have as much strength to suppresse the Gospell and promote Popery as the Bishops by their supream power have and if they can bring no more evidence of divine institution then Bishops can and are of no more necessity to the Church then Bishops are let the function suffer Quaere May not the very thing be more feared and presumed by us now from some late experiments of them viz. that the Presbyters may grow strong to suppresse the Gospell and tyronnous c. and may be corrupted as Bishops formerly as well as they might prophesie this of themselves Caiaphas thought as little of Christ when he said one should dye for the people as some Presbyters thought of suppressing the Gospell themselves and suffering for it when they wrote thus against Bishops and Presbyters 15. Change of words in Religion an ill signe We find that the late Innovators which have so much disturbed the peace and purity of our Church did first be●in with alterations of words and the Apostle exhorts us to hold fast the forme of sound words 2 Tim 1. 13. and avoyd prophane novelties of words Quaere 1. If the change of words be so dangerous and unwholsome Formes and so condemned before why are unwarrantable words taken up again as Classicall Provinciall Nationall Triers Directories which are no more Formes of wholsome nor Scripture words 16. Repro●ches ●o Arguments If confident slightings and scornfull den●als be sufficient answers to us and our arguments never any man hath better defended Episcopacy or more strongly confuted those that oppose