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	power_n	4,181	5	5.2665	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65879	The principal controversies between the litteral presbyters of the Kirk of Scotland, and the illuminated members of the Church of Christ, called Quakers· Truly collected, stated and opened, in a particular reply (herein specified) for general information and undeceiving the deceived. By an earnest contender for the most holy faith, which was once delivered to the saints. G. W.	Whitehead, George, 1636?-1723.	1672 (1672)	Wing W1947; ESTC R217169	70,788	112

then what were their Epistles Pr●achings Testimonies c. which proceeded from or were effects of their knowledge they had of God Were they sinful If not the cause and ground thereof could not be sinful therefore away with such sinful stuff and false conclusions upon the Apostles as thou hast uttered For the Wisdom which is from above is pure but yours is from beneath which is corrupt and sinful Priest It s false absurdity put upon our Doctrine that we by it strengthen the hands of wickedness For Answ. Your bad fruits and those that follow you who have learned from your corrupt Doctrines to plead and contend for Sin both from the Pulpits to the Alehouses Taverns and Play-houses do manifest you guilty herein and we not to have wronged you in saying you have strengthened the hands of wickedness by your sinful Doctrine and many of you by your corrupt Lives also Priest For we teach that believers should be dayly by the strength of the Spirit fighting against the flesh Answ. That 's but a cover what incouragment give you them to fight against it when you deny they shall ever over-come and be freed here Priest Paul and Barnabas sinned either both or one of them in that sharp contention Answ. Not all their Life time that contention held not so long as thy and your pleading for sin Priest Who strengtheneth then the hands of wickedness Whether you who teach a believer may not onely Sin but fall away from Truth Grace c. Or we who teach that we do sin but that we cannot thereby fall wholly from Faith from Grace from God c. Answ. Not we but you We exhort to diligence and watchfulness to keep the Faith to make their Calling and Election sure that they may never fall as the Apostles did and warn such as are not come to that growth least they fall and draw back to perdition which tends to beget into more fear watchfulness and circumspection and not into a false security ease and liberty as your Doctrine doth which is for Sin term of Life and yet tell people they shall not ther●by fall away from Grace c. Priest Dare any of you say there is never any vain thoughts c. in Prayer or anger against those that injure you If you dare say so your Light within is but meer darkness c. Answ. The Controversy is not about our attainment and for us to affirm what we have in that case would not decide it but we do affirm that state is attainable through Faith in the power of God which purifies the heart and our Light is not darkness and the thoughts of the just are right and you that are in your vain thoughts and having anger when you Pray How do you fullfil Gods Command and the Apostles Doctrine To hold up holy hands without wrath and doubting Do not you offer up a Cains sacrifice herein And is not your Light or that which you put for Light darkness Priest There is need even for a David to say cleanse me from my secret sins Answ. Not all his Life time for then he received not an answer to his ●rayer but h● testifies otherwise That God heard his Prayer and granted his requests and c●mmended the state of the undefiled in the way who do no iniquity c. but to argue that because he prayed to be cleansed from his secret sins and therefore was not clean so long as he lived is all one to say therefore God heard him not which is gross and absurd Priest The Commands of God are of use to a believer that cannot fulfil them in his Graces namely to convince him of sin that he may be driven to lay hold on Christ for imputed Righteousness for further supply of his Grace c. Answ. The intent of Gods Commands were that they might be obeyed and fulfill●d through that grace and ability God gives for that end and not to be broken and transgressed for unbeleivers yea the world many times are convinced of Sin by the Spirit so thou hast grosly wronged the beleivers in representing their state here but as a convinced state which many who are unconverted are come to whereas they to whom God imputeth Righteousness and not Sin their Sin is covered and in their Spirits is no gui●e Psal. 32.1 2. see thy error and confusion Priest For Perfect Righteousness Inherent there is no promises to this sence in all the Scriptures to any beleiver Answ. The work of God and his Righteousness or Image which man was made in is Perfect and this Christ comes to restore into again and God hath promised and made known him for this end And I will wash them from all their filthiness saith the Lord c. The word Inherent is not mine but obtruded upon me from a false intent Priest There are promises of a growth unto Believers and of a fullness but this is to be meant of such as is consistent with some defects and a body of Sin Answ. A growth and a fullness and yet denies Pe●fection and so the Apostles Doctrine Eph. 4. A g●owth and a fullness consistent with a body of Sin Is this the Principle and Faith of the Kirk of Scotland Surely here 's darkn●ss to be felt Who can raise an absurdiy and confusion from this grosser then it self Do●h not this growth and fullness consist by Christ and in him If so By whom consists Sin and its body Do they consist together Or is not the body of Sin put off where the Circumcision of Christ is experienced Priest Zecharias his walking in all the Commands and Ordinances of God blameless This Perfection was consisting with misbelief Luke 1.6 20. Answ. A gross errour again his blamelesness was in his walking in all the Commands of God but his mis-belief was after and was reproved or blamed by the Angel for he was smitten for it But thy Doctrine tells us quite contrary as much as mis-belief is blameless because blamlesness consists with it as thou implyest But this is like much more Priest David Job Daniel their failings are noted which I might cite if I did not study brevity Answ. So are their deliverances noted and if thou wert not partial and of a wrong Spirit thou wouldest note them How hast thou studied brevity to stuff up near 10 sheets of paper with quarrelling and cavilling against us in reply to so little as was writ to thee Priest How shall they believe without a Preacher Gods ordinary appointed Way for begeting Faith is by Preaching and not by immediate teaching alone without Preaching Answ. Gods appointed Way for begeting Faith is the Word of Faith whcih is nigh in the heart which the Apostles Preached and the inward teaching of the Spirit without which there is no true and effectual Preaching which directs and brings to the Word Christ the Word is the Author of Faith whom God hath appointed for Salvation and he teaches both immediatly and instrumentally both inwardly and

they can serve him no longer Pr. They may mean and understand that the perfect holiness of both Soul and Body is not to be till the Resurrestion which is nothing differing from that which I say I do not say that the Body in the grave is capable of holiness till it be raised Answ. If this doth nothing differ from what thou sayest it s very strange didest not say a little before upon his dying What 's done upon his dying Is he made wholy free from Sin yea or nay If thou meanest onely the Soul that that 's onely freed from Sin at death or upon dying and not the Body till it be raised as thou sayest Then what becomes of the Sins and impurity of the Body in the mean time or the defilments and pollutions thereof Doth it dye with the Body seeing the Soul is pure when it ascends to God Or if the Body be not capable of Sin in the grave Then where is the being of unholiness and corruption to be done away so long after death as is imagined Or to say that perfect holyness of both Soul and Body is not till the Resurrection how long after death you know not Doth not this make for the Papists imagination of a Purgatory For if the being throughly purged from all unholiness be not till after death it must be some where but this your Doctrine is cont●ary to the Apostles who said How can we that are dead unto sin live any longer therein And being made free from sin c. He hath washed us from our sins in his own blood c. Pr. From Pro. 24 16 It cannot be so properly said The godly fall seven times into trouble and ri●e again Answ. Yes The godly falls into many troubles and afflictions but God delivereth them out of them all And he is with them in six troubles and in seven he will not forsake them And its plain from that of Pro. 24.15 16. that the just mans falling sev●n times and rising again is of another nature then the wickeds falling into mischief for in verse 15 16. its said Lay not wait O wicked man against the dwelling of the righteous spoyl not his resting place For a just man falleth seven times and riseth up again but the wicked fall into mischief It is not said as many of you have wronged the Scripture that the Righteous man sins seven times a day yea some of the Priests and Professors have not onely said so but have also said that the most Righteous man that is or ever was sins seven times a day which is a deceit and corruption put upon Scripture Pr. As for my saying a day it was a mistake of the citation of the place though it s not contrary to sence for Christ saith to Peter that he should forgive his Brother seventy times seven times which implyeth that a Brother may offend in the day time A. If he who is a Brother may offend in the day time Doth it therefore follow that all the godly or brethren do fall into sin seven times a day And wilt thou to serve thy perverse and corrupt end say in that a Brother may offend seventy times seven therefore he Sinneth seven times every day all his time Surely thy implicite consequence is a mistake and error and thou hast wronged the Scriptures as well as thy citation of the place mentioned But we see thou wilt stand by the Devils Cause though thou comest never so feebly off yea and fall with it Pr. I grant that the Child of God cannot Sin totally and finally and whoso doth it is of the Devil Answ. Herein again thou hast wrested and added to the Scripture as often before Totally and Finally are thy own words and not the words of John who affirmed That he that 's born of God sinneth not neither can he To say he that commits Sin Totally and Finally is of the Devil Is this all the distinction of the Devils Servants and Children from the Children of God How miserably hast thou pleaded Gods Childrens cause Surely they have no Reason to be beholding to th●e but may justly exclude thee for wronging of them Pr. In the sence ye imply it that he who Sinneth at all or in whom their 's any defect thus none living then ever knew or saw him Those who are commended for knowing him Sinned Secondly Job cursed his day David what sad falls he had is known Jeremiah the Apostles all of them Answ. That he that Sinneth and is of the Devil and that he that Sinneth not who is of God are two contrary births and that which is born of the spirit is spirit as that which is born of the flesh is flesh which if thou knewest the difference of and were seperated from the evil and joyned to the good thou wouldest not go about to confound them nor grosly to pervert the Scriptures and to accuse Gods Birth or Child as thou hast done Secondly And why doest thou not tell us of their deliverances as well as their falls and of their conquest which by d●grees they obtained in their Life time But this would make against thee and thy ill cause for Sin and Sathan whose work thou art in Pr You say a Believer is free from all Sin which we suppose you meant of a Believer from the very instant that he begins to be a Believer as ye said that the Spirit cannot be united unto Sin Answ. Nay It is not our Principle that a Believer from the very instant that he begins to be a Believer is free from all Sin thy supposition herein and much of thy matter grounded upon it is false thou hast gone about to overthrow our Principles when thou art yet to learn what we hold in this matter For a man is a Believer whilst in the faith he is war●ing against Sin and waiting to obtaine victory over it and to come into the glorious liberty of the Sons of God The victory is not obtained at the very first beginning of Gods work in a Soul but by degrees through Faith which purifies the hearts of them that believe and receive power in the Light of Christ and Spirit of Life to become the Children of God and of the Light which hath no unity with Sin nor can have with persons but as they forsake Sin and come out of it Pr. As you contradict your self so you do the Truth For can Sin be in any man and the actions flowing and the man not be Sinful If Sin be in a man doth it not defile him Answ. If the actions of Sin be flowing from a man he is sinful but there is a time when the Beleiver warreth against Sin and can say as Paul did It s not I that Sins but Sin that dwelleth in me And there 's a time wherein there be Sins that do easily beset and when Sin is presented in the Temptation when it is not yeilded unto but withstood and by degrees overcome by Faith in the power

taken from him by a greater then he We have peace with God but are all compassed about with infirmities and subject to passions as was Elias We are cleansed from all sin by the Blood of Christ. A●l passions are not sinful passions for passions are sufferings for it could not be that Paul and Barnabas were subjects to the like sins with those Idollaters Act. 14.13 14 15. when subject to like passion with them Here is another Arminion and Popish error that believers may fall from Grace A believer may fall Peter and David sinned foully Surely their sinning so foully was not in the Faith but when they were turned from it which required their repentance That Peter and David fell from Faith is an Arminion and Popish error Evil works come not from Faith Then the evil works they did were out of and against the Faith and had they stood in the Faith they had been kept from those evil works Peter and David had their failings Viz. till dea●h Eliah an old Prophet subject to like passion as we are c. Christ said to Peter I have prayed for thee that thy Faith fail not When thou art converted strengthen thy brethren Doth signify when he should be fully recovered And surely Peter was so converted or fully recovered as to strengthen his Brethren before his decease and like passions were like sufferings which may relate to sickness Ja● ● 13 14. or other afflictions for Paul and Barnabas were not subject to the like Sins or Idollatry with those heathens Act. 14.15 It is not sad Doctrine as you say but comfortable that as believers may fall as Peter and David whereas he doth not fall wholly away but hath still the Seed of Grace remaining in him p. 24. The sad breach that Peters fall made on his Soul did weaken his Grace and cloud his comforts very much There are remains of sin within us which we are to mourn for If sin did very much cloud his comforts and be the cause of mournings as it was both to David and Peter then for you to plead for sin term of life cannot be a comfortable Doctrine unless to such as be hardened in sin and take pleasure in it Which improvment of the Light within must indeed come from free will and consequently ye hold Merit We must put on the whole armour of God and war against sin pa. 23. Do not they improve the Light who war against sin and this is not of or from mans will in the Fall but from the power that converts and works in him to will and to do There are remains of sin within us while we live here which we are to mourn for The kingdom of God is Righteousness Peace Joy in the holy ghost Twenty sixth Page Therefore sin which is the cause of sorrow hath no place in the kingdom of God which the Saints attain to here Faith is an habit and an imperfect creature Saving Faith is given of God and is a saving enlightning of the Soul to know Christ Faith is a Sanctifying Light What strange Doctrine is this that an imperfect creature is a Saviour an Enlightener a Sanctifier and doth the Kirk of Scotland receive this for Orthodox The Gift of God is perfect and every good and perfect Gift comes from God Those who tell us of a Faith in Christ without Scriptures have no Light in them pa. 28. Twenty sixth Pag. The Jewes wilfully rejected the Light and shut their eyes against it wicked men who rebel against the Light have the Light of a natural Conscience and the common work of the Spirit Then they had the Light and the work of the Spirit is not natural but no Light in them excludes natural Light as well as spiritual from being in them whereas in that Isa. 8.20 it should be no morning in stead of no Light Jesus Christ bid them search the Scriptures for to find him in them They might have Life by the true spiritual knowledg of Faith these who believed and had Life did own the Light within and who denieth that is Christ sheweth by the Spirit of Revelation and Wisdom within Now Supernatural Knowledg Light within Spirit of Revelation and Wisdom within is confessed but another while imediate teaching power c. is denied by those who think to find Christ in the Scriptures but Is that Christ that suffered at Jerusalem to be found in the Scriptures How blind are you Priests of Scotland The Child of God cannot sin Totally and Finally There is no man liveth and sineth not Those for whom Christ hath given himself he Redeemeth from all iniquity How from all iniquity and yet sin so much contended for by you These all for whom Christ died cannot be meant of each individual person of the world how are they lost if he came to save them this argueth defect of wisdom to foresee want of power to effect his intention pa. 31. He died for all some have wilfully rejected the Grace given that wilfully trample under foot the blood of the Son of God There is neither defect of wisdom nor want of power in Christ but wilfulness and rebellion in man that lets he died for all his Grace is freely tendered that they may believe and be saved But this is not by absolute compulsion and force as if therefore he were absolutely intended to save all but Love and Good Will is shewed towards all many wilfully reject and trample upon it as is confest Motions of Satan and our deceitful hearts are to be tried it is comfortable Doctrine that a believer may fall as David and Peter Those that got a new heart from God and his fear put in them they do not depart nor revolt It is the deceitful hearts that are comforted with such Doctrine that is for falling as David and Peter did and not the new heart in which Gods fear is put The Scriptures do reveal the Mysteries pa. 27. Jesus Christ sheweth by the Spirit of Revelation and Wisdom within pa. 30. The Scriptures testifie of the Mysteries but then Christ by that Spirit within Reveales them The Scriptures being many words of God taken together they are called the Word of God pa. 25. The Scriptures calleth Christ the Word of God in some places Christ the Word was before the Scriptures or the Words besides one word is not many words nor many words properly to be taken for one word Is not the Father distinct from the Son and the Spirit in the personal Subsistance pa. 31. Both the Father and the Son and the Holy Ghost are a Spirit pa. 33. Both ●or all a Spirit and yet distinct in personal Subsistance Where learned you this Doctrine Not from the Scriptures Ye do not own what the Scriptures assert but your own blasphemous fancies Viz. about the Deity three Persons distinct in the personal Subsistance pa. 32. Ye say ye own what the Scriptures of Truth assert of the God-head That there are three that bear record in heaven