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	spirit_n	word_n	2,669	5	4.2031	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26946	The judgment of non-conformists of the interest of reason in matters of religion in which it is proved against make-bates, that both conformists, and non-conformists, and all parties of true Protestants are herein really agreed, though unskilful speakers differ in words.	Baxter, Richard, 1615-1691.	1676 (1676)	Wing B1293; ESTC R1374	14,946	24

Order c. And if they will call any Lawful Assemblies of Pastors or orderly Associations by the Name of humane Churches so they will but distinguish them from Churches of proper Divine Institution and take away none of those Rights from such as Christ hath given them in Scripture we know no Party of Protestants that differ de re against them though many wish that the Name Churches were not made common to those of Divine and of Humane Institution lest it obscure the great difference of the things named and lest as in the Papacie Societies and Matters of Divine Institution should be thought to stand in a direct Subordination to those of Humane Institution and the Churches which Christ hath Instituted should be thought to be but as Parishes to a County Streets or Houses to a City Cities to a Kingdom meer similar parts of the Churches of Mans making which conceit is the strength of the whole Roman Kingdom called a Church Object 3. But some say that only the Spirit can assure us that the Scriptures are the Word of God Ans So we say all not excluding but including the Means and Evidence and Use of Reason That is 1. The Spirit in Christ and his Apostles and Prophets hath Imprinted Gods Image of Power Wisdome and Love on the Sacred Scriptures which is their intrinsick Evidence 2. And the same Spirit by that Word doth Powerfully Wisely and Gratiously Imprint an answerable Image on our Hearts 3. And he helpeth us by this effect and impulse to discern that it is Gods Word that did it And giveth us as the new born Babe to his Milk a discerning of and Appetite to this holy Word as Connatural or suitable to our Souls The Spirit giveth us such Reasons for our Religion as else we should not have and also helpeth our Reason actually to understand it and also maketh us Habitually more Rational herein And do not all agree in this Object 4. But some say that the Scripture is known propria luce Ans So say all but not by that alone Reason must discern the Divinity of Scripture partly by the evident Impulses of Divinity which are in it which are its proper Light and partly by extrinsick attestations in the due use of the means which God hath appointed Reason to make use of II. Our second Proof of our Common Agreement shall be by an Induction of the particular Points which we are all agreed in where if the enumeration be sufficient our Proof will be clear And if we seem to over-do in naming more than needs it is to avoid the charge of an insufficient enumeration 1. We are all agreed that all true Religion objectively taken is the effect of Gods Wisdome and subjectively taken also is the Gift of the Father of Lights 2. We are agreed that as Gods Wisdome is the first efficient so the Impress of Divine Wisdome by which it is eminently wise and reasonable is its very Constitutive Cause its Form and the proper Light by which it is to be known 3. We are agreed that objective Religion is to be received by Mans Reasonable Intellect and is when so received the light and guide the advancement and perfecting of our Reason And the most Religious are the most truly and nobly rational 4. We are agreed that it hath Intelligible evidence which sheweth it to be of God and true And that Mans Reason must by discerning this evidence know its Divinity and truth Seeing nothing is an Object of the Intellect but by Intelligible evidence as nothing is an Object of sight but Light and things by Light made visible 5. And as our own receiving it is by receiving the said evidence and knowing its Divinity and truth thereby so our Teaching it to others and proving it against Gain-sayers by defence must be by our manifesting the same evidence 6. The Reason or Intellect of Man in Innocency was apt to understand both the natural and supernatural manifestations of Gods governing Will and so to be Actively Religious and to increase herein by exercise and Divine help 7. The Reason of fallen Man before gratious Illumination is still the same essentially in the Faculty but is dispositively depraved called Blindness disposed to Judge carnally falsly and malignantly of things spiritual and holy and undisposed to discern savingly the truth and goodness of Religion 8. There are found in all Man-kind at Age some Natural notices which are an advantage to the Reception of Religion and make Men more capable of it than otherwise they would be And Grace giveth Men usually a common sort of external aad internal Light which is preparatory to that which is specially saving 9. The Christian Religion consisting of things partly naturally and partly supernaturally revealed the natural part of it hath its natural evidence either Rei ipsius or Medij naturalis by which without supernatural Revelation it may be known but is not without Gods illuminating Grace effectually and savingly known 10. The natural part of Revelation or objective Religion is in order of Time before the supernatural part and natural evidence and Religion is more common than supernatural We are Men before we are Christians in order of Nature at least 11. There is no Contradiction between the natural and supernatural Revelation or parts of Religion for God contradicteth not himself He therefore that thinketh that he findeth a Contradiction is deceived and must Correct the error of his own understanding and not accuse the Word of God 12. Things equally true are not equally evident and revealed and sure to us some things in Nature are much clearer than others and some parts of Scripture farr more intelligible than some others and so more evident to us 13. Ceteris paribus things sensible and the Common Natural notices have greater evidence to us and are of easier belief than Prophetical Revelations But some supernatural Revelations have extrinsecally and intrinsecally more ascertaining evidence than many Natural Revelations or Verities no small Number of these are very obscure 14. When the Understanding once discerneth a thing to be a Divine Revelation it hath therein a certain Medium from which it may infer the thing revealed to be true All known Divine Revelations are so far ascertaining as they are known For God cannot Lye Divine Veracity is the formal Object of Divine Belief 15. If we doubt of the evidence of any Revelation Natural or Supernatural whether it be indeed Divine we must hold that with the strongest affiance or belief which hath the clearest assuring evidence that it is Divine 16. Prophets and Inspired Seers had such Internal satisfying evidence whether by Intuition or abstract Species or internal Sense which no Man can formally and clearly conceive of but he that hath it But the Reason of others may know it by the effects and concomitant or consequent Proofs 17. Those that heard the Voice and saw the Miracles of Christ and his Apostles had sensible evidence thereof And those at