Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	bear_v	law_n	nature_n	2,347	5	6.1756	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66066	The way to heaven by water concomitated, by the sweet-breathing gales of the spirit: wherein, the point of originall sinne is touched; infants baptisme justified, and how far the guilt of originall sinne, in the elect, is therein ordinarily removed, &c. Delivered in severall lectures at Kingston upon Hull, by John Waite, B.D, and lecturer there for the present. Imprimatur, Jas. Craford, Decemb: 2, 1644.	Waite, John, fl. 1666.	1645 (1645)	Wing W221B; ESTC R220794	49,203	52

body by the Spirit we shall live thus againe Gal. 5.17 the Flesh lusteth against the Spirit and the Spirit lusteth against the Flesh these are contrary one to another that is the unregeneracie that is in man strives against the regeneracy that is in him and these are so contrary one to another even as fire and water that ye cannot do what ye would St. Paul found this by experience you have heard that hee perceived a Law in his members rebelling against the Law of his mind and when he would haved one good yet evill was present with him Rom. 7.21 and Rom. 7.18 I know that in me that is in my Flesh in me by nature in me in as much as such unregenerate there dwells no good thing In quantum renati for as much or in as much as we are regenerate so farre forth we both will and do that which is good but the defect in either is from the imperfection of regeneracie or that unregenerate part that is in us throughout the whole man in the understanding will and affections and in all parts of our bodies and that which is born of the flesh in this sense is flesh also for we must know that our children are ours naturali propagatione not spirituali regeneratione by naturall propagation not by spirituall regeneration wee beget them as we are naturall not as we are spirituall we can convey unto them all that Adam by guilt and generation conveighed unto us but what spirituall grace God conveighed unto Adam that was not in his power to convey unto us it was Gods free gift to his person not intayled upon his posterity and lineally to descend upon them as was his nature no more is grace then to any of us or to the most holy men in the world they can but convey what they have by nature grace is Gods free guift not any essentiall part of mans nature and that is the reason why many good men have oftentimes had bad children as Abraham had an Ismael Isaac an Esau David an Absolam c. because they were there by nature not by grace And before God bestowed grace upon their fathers they were wicked and walked and swayed by sinne as well as others and as they though it may be in a more remisse manner St. Aug. observes of the Jewes that though they were themselves circumcised yet they begot children uncircumcised because themselves were such by nature even as the corn which if you winnow it never so clean in fanning away the chaffe yet if you sow it it will grow with chasse on again as much as ever it had before because it was naturally so it was but by art even thus conceive of the Text that whether a man be in the flesh as to tally unregenerate uncircumcised unfanned or of regeneration yet that part of unregeneracie was naturall to him and according to that estate he begets his children even as the circumcised Jewes begot uncircumcifed children as well as did the uncircumcised amongst the Gentiles because uncircumcision was in both naturall even so regenerate men beget unregenerate children as well as unregenerate men do because unregeneracie whether in part or in whole is naturall in both and may bee called flesh in both and in either of these accoptions fles● quod natum est ex carne caro est that which is borne of the Flesh is Flesh and thus by this time I hope you may perceive that the vaile is taken from the sence of the Text. Whence we may observe that our Parents which begot us can convey no spirituall abilities for regeneration conversion or salvation of us unto us that we have heard is beyond the power of nature and by increasing and multiplying they can conveigh no more to us but that for if they could we should stand in lesse need to be born againe in which second birth we have our abilities from God Phil. 2.13 It s God that works in you both the will and the deed of his good pleasure your Parents can neither give you wills nor good works for the power of these come ab extra from without above the compasse of nature 1 Cor. 2.14 The naturall man perceives not the things of the Spirit of God the naturall man that is he that hath no more abilities then meer nature can afford him such as he drew from the loynes of his Father for they are foolishnesse unto him neither can he know them because they are spiritually discerned as if he should have said a more naturall man wants the meanes and the light of knowing of them nature can afford him no such thing Eph. 2.3 we are by nature saith Paul the children of wrath as well as others thus we have the Doctrine illustrated This may first teach us that as wee must have a second birth as well as a first as we have heard that for this second birth we must rely upon the Lord for ability we must look higher than our Parents not they nor the Angels of God nor any creature can be the Author of the grace of regeneration or conversion onely God must do that Acts 11.14 though Peter by his preaching was an instrument of conversion to those Gentiles that heard him He shall speak words unto thee whereby both you and all thy house shall be saved yet God was the Author of that grace they then received v. 18. Then hath God also to the Gentiles granted repentance unto life And Lam. 5.21 Turne us unto thee and we shall bee turned 2 Tim. 2.25 proving if God at any time will give repentance that they may know the truth 2. If whatsoever be born of the flesh be flesh this may let us see what free will we have to any spirituall good by nature or what grace to salvation by nature from it we can receive nothing but nature Mat. 7.19 do men gather grapes of thorns or figs of Thistles No we know that Thorns naturally bring out no such things as Grapes nor Thistles Figs even no more can we looke that corrupt nature should bring forth spirituals no but like its selfe flesh quod natum est excarne caro est that which is borne of the Flesh is Flesh It followes and that which is born of the Spirit is Spirit In the former verse the words runne thus except a man be born again of Water and the Spirit In these no mention made of Water or being born of Water because that without the concomitance of this the other cannot do it but whatsoever is born of the Spirit is Spirit because the efficiencie of the birth proceeds from that though Water be the outward visible signe which it pleased God to use in working you have heard that a man may be born again of the Spirit and yet want water but none can bee borne again of Water onely if the Spirit be wanting therefore the birth of the Spirit is here mentioned that which is born of the Spirit is Spirit The Spirit in Scripture is sometimes put for the soule of a man but here the Spirit is not opposed to the Flesh or body as Heb. 12.9 where mention is made of the Father of our bodies and how we gave them reverence much more should wee bee subject to the Father of Spirits Prov. 18.19 a wounded Spirit who can beare and Eccles 3.21 Who knowes the Spirit of a man that goeth upward but that cannot be meant here 2. The Spirit is sometimes taken for the Divell the evill Spirit Mark 9.26 then the Spirit cryed and rent him sore but neither can that be meant here 3. That Spirit is put for the holy and sanctifying Spirit of God and that is meant in this place as may appeare by the vers going before except a man be born again of Water and the Spirit and Ephes 5.18 be not drunke with Wine wherein is excesse but be filled with the Spirit the Spirit of God where it is in any speciall operation is accompanied with the graces of it which are also called the Spirit and where the graces of God are the essence of the Spirit is there also to cherish and inrich those graces as Gal. 3.2 received yee the Spirit by the works of the Law c. and whosoever is born of the Spirit is said to be born of God as you have heard 1 John 5.1 that is he is regenerate and born againe by the vertue and power of the Spirit upon his heart minde and soule and so far forth as he is regenerate pure gratious and spiritually good so farre forth is be born of the Spirit for 〈◊〉 ●●at good Spirit there can be no bad effects but whatsoever is born of it is of a spirituall and holy nature that which is borne of the Spirit is Spirit see what the Lord saith Ezek. 36.25 26. speaking of the return of his people out of Captivity and out of the Countries into which he had scattered them then saith he will I power clean Water upon you and yee shall be cleane yea from all your filthinesse and from all your Idols will I cleanse you this cleane Water is expounded in the next words after a new heart also will I give you and a new Spirit will I put within you and I will take away the stony heart out of your body and I will give you an heart of Flesh that is I will take away your hard and unregenerate heart from you that nothing could work on and I will give you ● 〈◊〉 eart softened with the oyle of the graces of my Spirit and by the 〈…〉 wash away your filthinesse Luke 11.3 If ye which are evill can give good gifts unto your children how much more shall your Hea●●●ly Father give the Holy Ghost unto them that desire him And so make you truly spirituall being born of this Spirit Quod natum est ex spiritu●… spiritus est that which is born of the Spirit is Spirit FINIS

hold that the Fathers dying before Christ came in the flesh were not in Heaven but in Limbo and that because say they they were not thus baptized of Water and the Spirit or thus born again Yet when Christ suffered they say they were baptized with that water that came out of his sides and so were conveighed to Heaven at his comming out of Hell but we must know that this Text will afford them no such collection for first you have heard that this Text is not meant of absolute necessity but in some respect 2. Though they could not go to Heaven by Water yet might they by Circumcision as the outward signe or by the Sac●aments of the old Testament 3 And lastly this way to Heaven by Water was a new way and not ordinarily required before the comming of Christ this Sacrament was not restituted before his comming in the flesh therefore the Ancients could not be debarred Heaven for want of being born again thus as wee may The Water as it cannot regenerate without the Spirit so the Spirit ordinarily will not without this where it may be had and where it is contemned therefore God is pleased to joy ne them together in this sense also then those things that God bath put together let no man separate Seeing God hath beene pleased to put together Water and the Spirit let no man separate them Christ taught Nicodemus that hee must be born thus of Water and the Spirit except a man be born againe of Water and the Spirit I now come to the next point the necessity of it He cannot enter into the Kingdome of GOD except a man be borne againe of Water and the Spirit be cannot enter into the Kingdome of GOD. He cannot enter you have heard in some respect there is an impossibility he cannot take this Kingdome of God by violence as they did the Kingdome of God in another sense Mat. 11.12 The Kingdome of God is severally taken in Scriptures as sometimes for the Administration of the Gospell in which Christ did raigne in mens consciences as a King in his Throne or in his Kingdome thus 1 Cor. 4.20 The Kingdome of God is not in word but in power which words St. Paul expounds 1 Thes 1.5 For our Gospel came not unto you in word onely but also in power and in the Holy Ghost c. In the former place it s called the Kingdome of God in this latter the Gospell into this Kingdome of Heaven the Pharisees would neither enter themselves nor suffer others like Aesops Dog in the Hay that would neither eat it himselfe nor suffer the Cattle that would have made good use of it Mat. 23.13 Wee therefore unto you Scribes and Pharisees Hyporites because ye shut up the Kingdome of Heaven before men for yee your selves goe not in neither suffer yee those that would enter to come in 2. For the new estate of the Church in the time of the new Testament under Christ Mat. 5.19 He that shall breake one of the least of these Commandements and shall teach men so hee shall be accounted the least in the Kingdome of Heaven 3. And lastly to let other acceptions goe it s taken for the Kingdome of the blessed in the estate of glory thus Luke 12.32 Feare not little Flocke it is your Fathers will to give you the Kingdome and that you may see in the next verse is meant of the Kingdome of Heaven Whither no Theeves can come to steal and Mat. 25.34 This is the Kingdome prepared for you from the foundation of the world Acts 14.22 Through many afflictions we must enter into the Kingdome of God that is that aeternall Kingdome reserved for us in the Heavens Gal. 5.21 having spoken of the workes of the flesh he tels us that they which doe such things shall not in herit the Kingdome of God that is that Kingdome that is here spoken of in the Text Ephes 5.5 it s called the Kingdome of Christ and of God not that these are two Kingdomes but one and the same so called in severall respects Christ merited this Kingdome for us God gave us the Kingdome which Christ merited And Luke 22.29 where our Saviour speakes of his Disciples and how they continued with him in his Temptations therefore saith he I appoint unto you a Kingdome as my Father hath appointed unto me and that is the Kingdome into which the faithfull shall all enter but such as are not prepared for it like the foolish Virgins may cry Lord Lord long enough and yet the gate of this Kingdome will be shut against them Mat. 25.12 Christ will not know them that will not know him they shall not enter into this Kingdome of God except a man be borne againe of Water and the Spirit he shall not enter into the Kingdome of God He cannot enter Hence observe That regeneration is of absolute necessity to salvation John 3.3 except a man be born againe he cannot see the Kingdome of God Heb. 12.14 follow peace and holinesse without which no man shall see God for Mat. 5.8 it s the pure in heart that must see God And Heb. 11.6 without Faith its impossible to please God now where God is not pleased a man cannot be saved and where no regeneration is there is no faith and so by consequence no salvation I stand not upon the manner of regeneration whether it bee by Water as the outward signe and by the Spirit and inward grace as here in the Text or it be by the Spirit without Water where it cannot be had or it be sacramentally or habitually or howsoever yet there must be a regeneration even in Infants that dyes before they come to riper yeeres some meanes to cleanse and free a rationall nature from the guilt and damnable nature of originall sinne as well as actuall in riper yeers before there can be salvation but before we proceed any further let us propound two questions concerning this baptisme First whether the Water ought to be consecrated in which we are to baptize or no or we may baptize in common water I answer if by consecrated water be meant that superstitious popish consecrarion wee deny it for that is thus performed 1. By certain carefull crossings 2. By secret words 3. By some odde gestures 4. By these breathing on it as if like Christ these blind hypocrites would thus give the holy Ghost 5. By taking a burning wax Candle and putting it thrice into the water and saying Let the power of the Holy Ghost come down into this plentifull Fountain and let it make the whole substance of this water faithfull with the fruit of regeneration this they did upon that grosse conceipt that water was a Physicall Instrument to convey grace we have no such warrant in the Word of God or direction for any such thing But if by consecrated water no more bee meant but water set a part for an holy use and good end and such as concerning which we use prayers