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	faith_n	lord_n	8,826	5	4.1689	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88829	An examination of the political part of Mr. Hobbs his Leviathan. By George Lawson, rector of More in the county of Salop.	Lawson, George, d. 1678.	1657 (1657)	Wing L706; Thomason E1591_3; Thomason E1723_2; ESTC R208842	108,639	222

because God hath said it That the place is not this earth we have some reason to think because our Saviour ascended into heaven and whilest he was on earth made intercession for us saying Father I will that they also whom thou hast given me be with me where I am John 17.14 And to comfort the hearts of his Disciples sad and troubled because he said he must leave them he useth these words In my Fathers house are many mansions if it were not so I would have told you I go to prepare a place for you And if I go and prepare a place for you I will come again and receive you to my self that where I am there ye may be also John 14.23 If eternal life shall be enjoyed on earth why need Christ ascend to heaven there to prepare a place for us and when he shall return from thence why will he not stay here and leave us on the earth and never trouble himself with any translation of us into any other place where he shall ever abide and we be ever with him Hell in Scripture and as we understand God in that Book to teach us is an estate directly contrary to eternal life And we believe that it is a most miserable condition of such as shall suffer eternal punishments and that in some certain place and our chiefest imployment in this life is to use all means whereby we may be freed from that condition and enjoy the contrary Concerning the particular ubi and distinct place we do not as we need not much trouble our selves To prove that both eternal rewards are to be enjoyed and eternal torments to be suffered perpetually on earth he doth most wofully wrest and abuse several places of Gods Book and with so little solidity of judgement that children may answer him And because this eternal life is prepared by God for such as are by reason of their sin in danger of hell and eternal death therefore in Scripture it s sometime called salvation and also redemption which is a freedom and deliverance from all the evil consequents and effects of sin one and the principal whereof is to be deprived of eternal bliss which consists in full communion with our God Yet the consummation of both these conditions is reserved by God for the world to come which will follow the universal resurrection The times of the Gospel in respect of the Law may be called the world to come and so some understand the words of the Apostle to the Hebrews 2.5 where we read that God hath not unto Angels subjected the world to come c. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes it s taken for the time following the resurrection and final judgement as Mark 10.39 Luke 18.30 This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption is taken in another sense for the expiation of sin upon satisfaction made by Christ unto his heavenly Father as supreme Judge who accepted his death as a sufficient penalty to avert his wrath and procure his mercy for all such as should believe on him In this Chapter he hath imposed upon many places of Scripture a sense never intended and this may be evident to any that can and will examine the places according to the originals and the context And he drives at this to deprive Christ of his regal power which at the right hand of God he now doth exercise and to invest civil powers with it till such time as he hath brought Christ from heaven that he may here on earth begin his personal raign Sr. Thomas Mores Vtopia is somewhat rational this discourse is void of reason and so much the more unsufferable as the matter is so sublime and this sacred Book of God so much profaned by him CAP. VIII Of the third Part And the 39. of the Book Of the significations of the word Church in Scripture IN the former Chapter he turned heaven and hell into the earth and in this he hath transformed the Church which is a spiritual politie into a civil State and that will easily appear from his definition of this excellent and divine Society T. H. A Church is a company of men professing Christian Religion united in the person of one Soveraign at whose command they ought to assemble and without whose authority they ought not to assemble G. L. Many are the significations of the word Ecclesia in the Scriptures of the New Testament as it is applyed to Christians which he hath in part yet not fully observed Yet amongst them all from the beginning to the end of the New Testament its never found to be taken in this sense for as he hath not so he cannot alledge one place where it so signifies This definition is such as never any gave before you can read it in no Author neither can you prove it out of Scripture Only the first words seem to have something of a description but it s no perfect explication of the quiddity and nature of the Church Christian For that is a society or community of persons who believe in Jesus Christ and subject themselves unto him as their Lord and King A bare profession will not make a man a subject of this spiritual Kingdom A sincere profession of that faith which is seated and rooted in the heart comes up higher and is more fit to express the being of a Member of this Church This Church as Catholick or Universal subject unto Christ is like a similar body and therefore the parts may bear the name of the whole as the Church of Corinth the Church of Ephesus and the Church in such an house Some part of this Church is under a form of discipline to be exercised in foro exteriori as the School-men and Casuists use to speak some parts are not so happy For this is not of the Essence of a Church It s not of the being though it tends to the well-being of the same Some of these are subject unto a civil Soveraign who is a Christian some are not For as a Christian State may have Heathen or Mahumetan subjects so Christians may be under the civil power of an Heathen or Mahumetan Prince Both these therefore to be under a form of discipline and subject to a Christian civil power are but accidental and these accidents are separable and often actually separated and therefore I know no reason why they should be part of a perfect desi●●tion or so much as mentioned in it This may be sufficient for to discover the vanity of the man and the absurdity of the definition Yet notwithstanding his definition be faulty I for my part do grant that Jus religionis ordinandae doth belong to all Civil Governors and powers But with limitation 1. That no Soveraign hath power to order maintain and promote any Religion but that which is instituted from heaven 2. That they must not intermeddle with it for to order it further then its ordinable by the sword which cannot reach Religion and

that though no Reason can prove yet no Reason can contradict justly because there is nothing in them contrary to the principles of pure Reason They are proposed unto us with such credit and urged upon us as matters of greatest concernment in the world in so much that he cannot be rational that shall refuse either to give assent unto them or make trial of them with the sincere heart which once done he shall find by reall effects in the heart not only that God did reveal them as he believed before by an acquired faith but have an intuitive knowledge that they are Gods testimony because he who spake by the Scriptures and the Ministers hath spoken to him immediately by his spirit working in his heart and then Reason is satisfied and convinced that God hath spoken and thereupon ceaseth to deny and oppose and yields a firm assent And to conclude this point whereof 〈◊〉 had formerly spoken if we will but consider what kind of men have questioned or opposed the divinity of the Scripture we shall find it in that very thing to be much honoured 〈◊〉 and the reason why men do not believe them is not onely the imperfection but the corruption of Reason and mans will For most men love darkness rather then the light and the Doctrine of the Cross of Christ as it declares a deep design of Gods Eternal Wisdom so it s directly contrary to our false notions and base lusts And this is a plain reason why an acquired faith cannot be sufficient to save any man without the powerful sanctification of the Spirit both to prepare the heart and work a Divine Faith which can never take kindly in an heart that is not prepared These Scriptures he pretends to make the rule of his ensuing discourse yet it s but a bare pretence for he followes his own fancies and false notions not the sense and genuine mind of God in them He doth not re ferre sed ferre sensum as grave Hilary saith He doth not conform his notions to the Scripture but wrests it and makes it to speak that which God never intended CAP 2. Of the third part the 33. of the Book of the Number Antiquity Scope Authority and Interpreters of the holy Scripture SEeing he had made the Scripture to be his Rule he thought good to say something of the Scripture in general And 1. Of the number of the Books and seeing herein he follows the Church of England which followed the Ancient Canon I agree with with him in this as I have no reason to the contrary neither will I debate with him in the second point of Antiquity It s the most Ancient writing in the world and the doctrine more ancient then the writing And its remarkable that though it contain the History of 4000. years yet it was written within the space of 2000. 2. That all the Writers of it if Luke be not excepted were of the seed of Abraham by Jacob and of no other Nation all of them according to the flesh kinsmen to our Saviour Christ 3. That the Prophetical part reacheth the end as the Historical did the beginning of the world and this no other book in the world doth 4. That neither Jews nor Mahumetans have any thing good just and rational but that which is contained in these books and retained by them 5. That these Scriptures are found translated into the languages of the most if not all civil Nations of the world The scope of these writings is to direct sinful man unto eternal life And because this eternal life is virtually in God and issues from him as the Fountain and Author thereof therefore in the same is revealed the Eternal Infinite glorious perfection of God in himself and also his glorious works of Creation and Preservation his supreme and universal Dominion his Laws and Judgements and special government of man And because man as sinful and guilty is no ways capable of eternal life in strict justice therefore the Scripture directs him to God as Redeemer in Jesus Christ that by the observation of the Laws of Redemption he may be for ever blessed Christ our Lord Redeemer is the principal subject of that Book of books For Moses and all the Prophets speak of him as well as the writers of the New Testament though not so clearly and the doctrine of his Laws takes up the greatest part of that Revelation though many other things are therein declared yet in reference unto the principal subject and End In a word the end of the Scripture is to teach us to believe and obey God the Father Son and Holy Ghost Creating Redeeming and Sanctifying us if it speak of civil Kingdoms Laws and judgements it s upon the by with reference to the eternal spiritual Kingdom of God Redeemer and Sanctifier This end and scope is both obscurely and confusedly declared by the Author as will more appear hereafter The Authority of the Scripture is Divine and so perfect that it cannot be improved or impaired by all the Laws of all the civil Soveraigns of the world Neither can the Angels in Heaven add any degree of Authority unto it but if any of them should as they cannot contradict it they are by the divine Apostle declared to be accursed That any person or persons do not apprehend it to be Divine that 's accidental and cannot prejudice it Therefore how vain and false is that of Mr. Hobs when he gives the supreme power of making it to be Law and interpreting the same so made unto the Civil Soveraignss There is a two-fold Law the one is Divine and binds the conscience immediately the other is humane and Civil and cannot bind the conscience but per accidens The Doctrine of the Scripture not onely in Morals but in Positives is Divine and the precepts thereof as being the precepts of God do bind the conscience immediately The Laws of Civil Soveraigns may bind their subjects upon peril of civil and temporal punishment to receive them as authentick But Laws they are and binding to obedience and belief though there were no civil government in the world The State and Church may declare them to be Divine but no wayes make them to be such And as our Saviour said of his Doctrine so its true of all the Scripture that if any man will do the will of God declared therein he shall know it to be of God It s not so much the imperfection of our understanding or the difficulty of the thing to be understood as our disobedience which is the cause why we do not see the divinity of these blessed Books These things being so how absurdly and falsly hath he stated the Question concerning the Authority of the Scripture so as to make it depend either upon the civil Soveraign in his Territory or upon the Pope For thus he writes The Question of the Authority of the Scripture is reduced to this Whether Christian Kings and the Soveraign Assemblies in Christian