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	confess_v	word_n	2,673	5	4.4820	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47172	A seasonable information and caveat against a scandalous book of Thomas Elwood, called An epistle to Friends, &c. by George Keith.	Keith, George, 1639?-1716.; Raunce, John, 17th cent.	1694 (1694)	Wing K203; ESTC R674	41,164	46

in silence as if I understood it generally or universally and respected all Friends every where whereas my words have a Restriction and Limitation very expresly for I do not say buried in silence by all or most part or opposed by all or most part but I say buried in silence by some and opposed by others which I did chiefly intend with respect to these parts of America where the Controversie began among us about Preaching The Necessity of the Faith of Christ without as well as of Christ within and the Faith of his Manhood as well as of his God head being necessary to our Christianity and Regeneration But I confess I find it buried with too many here away in England as well as there I found it buried in America And for all this Mans loud Clamour against me until he clear himself more than he hath done I can conclude no other concerning him but that the true Faith of Christ Crucified and the true and sincere Doctrine of it is buried with him also as in the Sequel will further appear XXXI His Fallacy in excusing them who do not Preach the Doctrines relating to the Birth Death Resurrection Assention c. of Christ as to the outward body are not so frequently and constantly declared in our publick Meetings saith he Ye know also that the Servant is not to frame his Message himself but to deliver the Message his Lord gives him to deliver c. Plainly importing that the Lord doth not call his Servants or Ministers so frequently to Preach the Faith of Christ without as of Christ within this proveth that in the Opinion of T. E. the Doctrine and Faith of Christ without is not so Necessary to Regeneration as the Faith of Christ within or rather not at all absolutely necessary for it is absolutely and indispensibly Necessary to Salvation to believe that Christ died for our sins and rose again according to Rom. 109. 8 It cannot be supposed that God will be wanting to move and call all his Servants to preach frequently all that is necessary to Salvation to all to whom they preach Therefore his supposing the preaching of it not being so necessary to be so frequently preached as that of his inward appearance giveth us cause to believe he doth not judg the Faith of Christ without necessary to Salvation but the Faith of Christ within only XXXII pag. 54. His fallacy and perversion in feigning and inventing another excuse as thread-bare as the former and as a fig-leaf that cannot cover his Nakedness nor that of his brethren who gave the same deceitful excuse as he doth to which his frivolous excuse I did sufficiently answer him when he gave it at a meeting of Conference when he was present in the Upper Room at Grace-Church-street about the time of the Yearly Meeting last viz. That though the Doctrines of Christ's inward appearance were generally lost and forgotten yet the Doctrines relating to the outward appearance of Christ in the flesh c. were not lost but retained and preached through all Ages and by every sort or sect of professed Christians To which I then answered him and I now again answer The true Doctrine of the Faith of Christ without as he came in the flesh c. was as much lost in the time of the Apostacy as the true Doctrine of the Faith of Christ within to wit not the bare historical literal Faith of Christ that I confess was not lost but the true living Faith and the Doctrine of it was as much lost as that of his inward appearance tho none of them was universally lost the which true Doctrine teacheth That the only true saving Faith of Christ's Death c. is wrought in mens hearts by divine Illumination Revelation and Inspiration and is taught and begot by the Spirit in mens hearts But T E. will not say that this was not lost therefore his excuse in this also is vain and insufficient and indeed as touching all these Doctrines that have been retained in the time of the Apostacy whether of God or Christ c. tho the literal Knowledge and Faith of them hath not been lost yet the spiritual knowledge of them hath been lost as much as the knowledge and faith of Christ within for the true knowledge of both is but one knowledge and the true faith of both is but one faith XXXIII Pag. 57. His perversion of my modest Proposition about correcting some unsound words in some Friends Books as if with purpose I did hunt for discover and expose if I can the nakedness of such as in Comparison of my self may justly be reputed and called Fathers in the Truth But I refer my self to the impartial Reader whether my modest Proposition can bear such uncharitable construction However let it be granted that some might be reputed Justly my Fathers in the Truth some of whose words being unsound and finding that they have done hurt to weak Readers and are like to do hurt to more I should not think that any good Christian man that loves the Truth more than men would judge the worse of me for correcting them tenderly and Christianly not as an Enemy but as a Friend and Brother XXXIV pag. 58. His perversion in falsly accusing me That I have taken up Ham's work by which he reflects not only on me but on the late Christian Teachers and Writers who have with deserved praise noted and corrected the errors and unsound expressions contained in the books of them called Greek and Latin Fathers as Erasmus Skultetus and divers others commendably have done and as Friends have corrected the weak and unsound expressions of divers of the blessed Martyrs and others that have gone before us who were in Christ as to time before us XXXV p. 58. His perversion of the Scripture words concerning Sem and Japhet their going backward to cover their Father's Nakedness as if there were not a further matter and mystery in it For if it had been only that they must not see their Father's Nakedness they might have covered their Face and Eyes and gone forward and not see their Father's Nakedness XXXVI pag 59. His perversion of my modest proposition That every one owned by us to be a Member of our Christian Society give some Declaration of their Faith which he makes to be an humane imposition thus changing the commandment of God to an humane imposition for it is a commandment of God as to believe with the heart so to confess with the mouth that God hath raised Christ from the dead And we are commanded to hold fast the profession of our Faith which we cannot do unless we first have it and we cannot have it without some Declaration of words for Works however so good without confession will not prove a man to be sound in the Christian Faith nor will confession alone without good works XXXVII p. 59. His perversion of my words That I make a verbal confession the door of admittance into

our Society But this is altogether false I own no other Door but Christ and he both as sincerely believed in not with a bare literal historical Faith but a divine spiritual Faith begot in our hearts by the Spirit of Faith and as sincerely confessed the sincere living Confession flowing from a sincere living Faith in the heart XXXVIII pag. 61. His perversion That I make a bare profession verbal confession or Declaration of Principles Doctrines and Practises the Terms of Church-communion This is false I make them not the Terms at all when the profession is but barely verbal but when the Confession or Profession floweth from the living Faith of Christ and from his Life in the heart I said and still say they are secondary Terms of Church-Communion the inward life of Christ in the heart being the principle XXXIX p. 61. His perverting of my words to a wrong sense never intended by me my words being The Causless Gro●●● p. 8. But that some Principles and Doctrines and points of Faith are necessary to be agreed upon c. and to be owned professed and declared by us to be as it were the Terms c. As if my sense were That men were to contrive and cut out their own Terms But how doth prejudice blind and byass him Knoweth he not that men may well agree together in one faith by the Spirit 's inward working in their hearts as well as they may agree together in one prayer by the Spirit without contriving and cutting out their own Terms I mean not by agreeing or agreed an humane political contrivance or design but a divine agreement XL. p. 60 61. His perversion first in most fraudulently putting a false gloss upon my words about the word agreed on and next deceiving and abusing his Reader as if I did put the same gloss upon R. B. his words p. 48. of his book The Anarchy Also his most disingenuous endeavouring to make the Reader believe I wrong R. Barclay in citing some words of his and that because I cite not so many of his words as he thought fit to cite after me in that place p. 48. But I cited as many as were sufficient to prove That it is R. Barclays Doctrine and Testimony that Principles and Doctrines and the Practices necessarily depending on them are as it were the Terms that have drawn us together and the Bond by which we became centered into one body and fellowship and distinguished from others yet not this so the Bond but that we have also a more inward and invisible the Life of righteousness And in my book called The Reasons and Causes of the Sep. p. 24 25. I have cited R. B. his words at great length to confirm his agreement with me in this particular which he will never be able with all his silly quibles to overthrow But when he cannot fairly dispute he goes to pervert and invent false things first he quarrels with the word agreed but I did not say R. B. used the word agreed but it must needs be his sense That whoever believes the same Doctrine by the Operation of the Spirit of God in their Hearts they must needs agree in that faith Secondly he saith R. B. doth not make a bare profession verbal confession any Terms at all and no more do I and to suppose I do is an invention of his own Thirdly he saith The Principles Doctrines and Practises themselves he calls not the Terms and Bond strictly and properly but as it were But that manner of Phrase as it were doth not hinder that they are truly in his sense the secondary Terms or Terms in part and that properly enough but they are not the only or principal but the inward Life of Righteousness as man's body may be said as it were to be the man and yet not the principle part of the man for that is the soul XLI p. 62. His gross perversion insinuating that in my book Some Reasons and Causes c. p. 16. I had cited R. B's words but it was not his words but his Doctrine that I mention in that place as to the substance of it but not as to that particular Circumstance of answering to some plain questions with yea or nay This Circumstance I did not say was in R. B's book but the substance of the Doctrine but all his proof that it is not his Doctrine is that he assures the Reader it is not but let the Reader compare my Citations at length in my Reasons and Causes of Sep. p. 24. 25. and he shall find it is his Doctrine notwithstanding T. E. his boldly affirming it is not XLII p. 58. His perversion by insinuating That all the most necessary Principles and Doctrines of our Faith both common and peculiar are published and made known by the general Consent Advice and Approbation of the most Judicious Wise and Understanding Friends now alive In answer to my proposition desiring it might be so he saith by way of insinuation Is that a new thing to be done now I reply it is a new thing yet to be done and I believe he is not able to shew me that book where it is done by general consent for it is not the consent of a few or of the Second Days Meeting at London who take too much upon them and have published and recommended books that Truth cannot stand by that I mean but the general Consent of the most Judicious Friends the which if it were done were not to be imposed but to be recommended to other Friends XLIII p. 62. His perversion as if I said That the lesser matters of plain Languages and plain Habit c. were so the Terms of Friends Communion as if every one should thereby be intituled to our Communior who speak the plain Language wear plain habit but I neither said nor thought any such thing XLIV p. 62. His perversion in owning these lesser things when sincerely performed to be fruits effects and signs of that inward and invisible Life of Righteousness but not the Terms so much as in part as if fruits effects and signs joyned with the inward life of Righteousness were not a part of these Terms which is as much as to say because the body is not the whole man therefore it is no part of a man XLV p. 64. His error and perversion in laying more weight on these lesler matters of plain language plain habit c. than on the outward profession and confession to the great Doctrines and Principles of the Christian Faith This is apparent from his words XLVI p. 64. His perversion in falsly charging me That I spurn disdainfully at the advice given me to retract the bitter Language as some call it in my books whereas I modestly promise to do it when they have told me what hard or bitter words I have given to any that are not due unto them withal desiring some to give me their good Example Is this any disdainful spurning XLVII p. 64. His