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	ear_n	hear_v	2,313	5	5.3163	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67388	An explication and vindication of the Athanasian Creed in a third letter, pursuant of two former, concerning the Sacred Trinity : together with a postscript, in answer to another letter / by John Wallis ...	Wallis, John, 1616-1703.	1691 (1691)	Wing W581; ESTC R38415	30,910	70

himself or at least hoped we would not see it And therefore I desire him to consider that it is not said Thee only to be the true God but Thee the only true God And so in the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Restrictive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only is not annexed to Thee but to God To know Thee to be the only true God that is to be that God beside which God there is no other true God And We say the like also That the Father is that God beside which there is no other true God and say the Son is also not another God but the same only true God And if those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be thus expounded To know Thee to be the only true God and whom thou hast sent Iesus Christ to be the same only true God repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would not like that interpretation but both the Words and the Sence will very well bear it without such Force as they are fain to put upon many other places Or if without such repetition we take this to be the scope of the place To set forth the two great Points of the Christian Religion or Way to Eternal Life That there is but one true God though in that Godhead there be three Persons as elsewhere appears in opposition to the many Gods of the Heathen and the Doctrine of Redemption by Iesus Christ whom God hath sent of which the Heathen were not aware the sence is very plain And nothing in it so clear as he would have us think against the Trinity but all very consistent with it And the same Answer serves to his other place 1 Cor. 8. 6. But to us there is but one God the Father of whom are all things and we in him or for him and one Lord Iesus Christ by whom are all things and we by him For here also One God may be referred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to the Father if here taken as a distinct person and to the Lord Iesus Christ Or without that it is manifest that One God is here put in opposition not to the plurality of Persons as we call them in One Deity but to the many Gods amongst the Heathen and our one Saviour against their many Saviours As is manifest if we take the whole context together We know that an Idol is nothing in the World and that there is no other God but one For though there be that are called Gods whether in Heaven or in Earth as there be Gods many and Lords many But to us there is but one God the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him Ver. 4 5 6. Where it is evident that the scope of the place is not to shew either how the Persons as we call them or how the Attributes of that One God are distinguished amongst themselves But to set our One God who is the Father or Maker of all things in opposition to the Many Gods of the Idolatrous World and our One Saviour or Redeemer against their Many Saviours Indeed if we should set up our Jesus Christ to be another God the Text would be against us but not when we own him for the same God So that here is nothing clear in either place as he pretends against Christ's being the same God with the Father But in that other place of Iohn 1. which he labours to elude the evidence for it doth so stare him in the face that if he were not as he speaks Wilfully blind or did Wink very hard he must needs see it In the beginning was the Word and the Word was with God and the Word was God The same was in the beginning with God All things were made by him and without him was not any thing made that was made In him was life and the life was the light of men Ver. 1 2 3 4. He was in the World and the World was made by him and the World knew him not He came unto his own and his own received him not But to as many as received him he gave power or right or privilege to become the sons of God even to them that believe on his Name Ver. 10 11 12. And the Word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth Ver. 14. Why he should not think this very clear is very strange if he were not strangely prepossessed Unless he think nothing clear but such as no man can cavil against But there can hardly be any thing said so clearly but that some or other if they list to be contentious may cavil at it or put a forced sence upon it For thus the whole Doctrine of Christ when himself spake it and he spake as clearly as he thought fit to speak was cavilled at And himself tells us the reason of it Matth. 13. 14 15. and Ioh. 12. 37 38 39 40. and after him St. Paul Acts 28. 26. and Rom. 11. 8. Not for want of clear Light but because they shut their eyes In Iohn 12. it is thus But though he had done so many miracles before them yet they believed not on him That the saying of Esaias the Prophet might be fulfilled which he spake Lord who hath believed our report and to whom hath the arm of the Lord been revealed Therefore they could not believe because Esaias said again He hath blinded their eyes and hardened their heart that they should not see with their eyes nor understand with their heart and be converted and I should heal them These things said Esaias when he saw his glory and spake of him And thus in Matth 13. Hearing ye shall hear and shall not understand and seeing ye shall see and shall not perceive For this peoples heart is waxed gross and their ears are dull of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their ears and understand with their heart and should be converted and I should heal them So that 't is no argument of a place or doctrine's not being clear because prejudiced persons are able to pick cavils at it or put a forced sence upon it But let us see what these cavils are This I confess saith he were to the purpose if by the term Word could be meant he should rather have said be meant nothing else but a pre-existing person and by the term God nothing but God Almighty the Creator of Heaven and Earth and if taking those terms in those sences did not make St. John write Nonsence Now in reply to this I first take exception to that phrase if it could be meant of nothing else For if his meaning be this If no Caviller can start up another sence right