Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	accuse_v	law_n	write_v	2,971	5	6.7420	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82020	A publick discovery of a secret deceit. Or, the man of sin unmasked, his sheeps-clothing of glorious pretences pulled off; and his wolvish inside set forth in its colours. Where may easily be discerned Satan transformed into the resemblance of an angel of light, in that sect or society commonly called Quakers. Being nineteen quæries, directed to their speakers at the Bull and Mouth neer Aldersgate: and answered by that grand fomenter of heresie, James Nayler. With a reply thereunto, and fourteen queries more returned by him unto me, fully answered: and twenty four more proposed. / By me John Deacon.	Deacon, John, 17th cent.	1656 (1656)	Wing D487; Thomason E884_6; ESTC R207313	47,188	67

journey to their rest at Mount Sinai God made unto them a repetition of that Law once written in mans heart which Steven calls the lively Oracles of God then not a dead letter This is the time and manner how it was changed and that which once was written in mans heart and was sufficient is now become unsufficient Act. 7 38 53. for else if it either then was or how is sufficient of it selfe then hath God wrought a work in vaine which to assert is to suspect if not to accuse God of folly But then if that Law written in mans heart were not sufficient to its proper end as to direct and guide in matters of moral righteousnesse but that it was necessary that the Law should enter on mount Sinai Rom. 5.10 Rom. 3.19 20 21 22 23. Rom. 7.9 10. Heb. 10.20 Isa 42 16. Rom. 8.3 Gal. 3.13 as an exact rule that so offences which were not manifest might abound in the eyes of sinners how much lesse could or can that Law which brings the knowledge of sinne and a curse and yet is but the same that once was written in mans heart and therefore that which you so much stand for both justifie and glorifie wherefore it was a gaine not onely necessary but of necessity that the Gospel or Law from Mount Sion the Law of Faith should also enter which leads us in a neerer way by a Mediator who came to doe what the Law from Mount Sinai or in mans heart could not do and hence it is that both your Society Rom. 2.14 Phil. 3.9 Isa 53.1 Rom. 10.14 Luke 24.47 and naturally all men runs unto Mount Sinai for righteousnesse and life in and by personal obedience because it is that Law which is or at leastwise once was written in mans heart which cannot but own what it could not so fully dictate and you with the rest of your factious Fraterty put your Proselytes upon Rom. 4.15 and man so easily closeth with contrary unto the Gospel which is not first made known this I dare boldly assert by seeing within but hearing tydings without and in that you ask what that was which led the Primitive Saints before the Letter was written in wayes accepted I say when there was no Law there was no transgression Exo. 16.8 Josh 5.11.12 so then it must needs follow that their sins were no sinnes because they were not imputed not that I beleeve this onely though perhaps more principally presented them excepted but it is probable and I partly beleeve it too that they had immediate Revelations of Gods will for before the Scriptures were in the Letter visible there was still a supply of Prophets whereby that which is now fully written was then by peece-meals revealed as occasion required and as Israel when they had no crop or vintage they were supply'd with a sufficiency of manna from Heaven but when they came into the land of their rest a land flowing with milk and honey where all things were setled in a competent standing order they had no more manna by piece-meals as their allowance they had all things supply'd by a constant course sufficient Heb. 1.29 nay in redoundancy and lay as we use to say at rack and manger so when that which by peace-meals was revealed was written in an absolute literal method there needed no more revealing by degrees when we have alwayes in store the whole and despise them not for such offence hath certainly a reward Quere 2. Seeing you say the Scripture is a Rule declare in plainnesse is the whole Scriptures a rule to all men women to take up the practice thereof or how much of it is and to how many people and to whom in particular seeing the Saints in all Ages had their particular commands how may weak people know which of their commands they must take up and which they must not and when they have found the commands where they must have the power whether that which gives the commands be not the power only accepted for performance deal plain herein that people may know what to doe and what they have done that they be not alwayes learning and never able to come to the end of their labours and rest of God An Answer to the Second Query When first I considerately perused this your Query I in part determined to have returned it back as I found it holding it a thing cautious whether it were a subject lawful to dispute without a prejudice to conscience savouring so much of spiritual presumption that I leave it unto you to consider and examine whether it extend to heretical abomination or no But considering the instability of your vitiated braines which with a blast mounts upon the falatious clouds of vain glorious imaginations as to boast of the victory before the encounter I thought better to give it a curb then to passe it by uncorrected Forasmuch as you query how much of the Scripture is useful how much not it evidently appeares you suspect if not assert some of it to be uselesse which seemes unto me an apparent suspecting of Gods perfect wayes in his actings for if God hath made or composed any thing that is uselesse then hath he wrought in vain and this to believe and teach appeares unto my apprehension little better if any thing at all then blasphemy in a high degree for private Saints had never particular peculiar commands but that which was pleasing to God in one was also acceptable in another so the command was not particular or at the least not peculiar for this were to affirm mutability in God that the thing which pleased him now should not content him another time except upon some more then extraordinary occasions and this would be at the least partiality in him which is abominable to suppose but it is freely confessed that the Saints in their particular employments had particular commands as Noah Gen. 6.13 14. that all mankinde might not be destroyed had a particular command to build an Ark and Moses to deliver Israel from their bondage had a peculiar command to Egypt to lead them through the Sea to hew forth Tables to receive the Commandements and to consecrate Aaron had a command to array himself in Priestly Ornaments Exod. 3.10 11. Exod. 14.16 22. Exod. 34.1 Exod. 28. chap. ● Joh. 1.33 Mat. 10.5 6 7. Mark 6.7 Luk. 9.1 2. St. John to Baptize and the Apostles to Preach and the like all except the two last were peculiar to them without others the two last particular to them with others and an innumerable more might be named but it is needlesse yet this is no inducement at all to occasion a division of that sort in that which God hath inseparably united although there be remedies for every malady cures for every contagion and medicines for every misery spiritual and as the Pooles of Bethesda for all persons and all diseases This hath been discoursed of at

works of grace become to all that deny the light and spirit of Christ within and take up a tradition from the letter without sensual having not the spirit Jude 19. Reply 6. O deceitful sophistry Is this an answering or a baffling Is it a satisfactory resolve when I asked you what was become of the work of grace faith the growth of Faith which is by the natural use of ordinances c. all which we own as did the Apostles though you deny most if not all of them when you wave it and proceed contrary to request to declare though but shallowly what the work of grace is how sin and how the rest are known all which is impertinent to the thing required and therefore it being only a titular answer it scarce deserves a reply so that it resteth as at the first wholly unanswered not on thing being properly cleared Qu. 7. Whether the Bible be the written word of God yea or no if not what means the Apostle 1 Cor. 14.36.37 38. Gal. 1.10 11. 1 Thess 2.13 Answ That is the word which the Bible declares of Psa 119.11 Rom 10.8 1 Pet. 1.23 which is invisible and eternal which they that received it of God and had it in their hearts did speak or write it down which writing they called a declaration Luke 1.1 1 John 1.3 But doth no where say the Bible is the word but God and Christ is the word John 1.1 1 Pet. 1.25 And of this word the Apostle means which was of God and not of man nor by man and the word of God is the name of Christ and not the name of the Bible Rev. 19.13 Reply 7. I must needs confesse though I am loth to use it See your Reply to Harris thine own language best beseems the exordium of this Reply Thou blind Sot canst thou so much boast of the spirit of light and yet be so far blinded in darknes as not to discern between the co-essential and co-eternal word with God the temporal expressive word of God And if they received this word of God as you acknowledge they did how then can it be but it must be the word of God from whence it did proceed and the Scriptures quoted by thee are nothing to the purpose For John 1.1 The word was with God and the word was God And so this temporal word is but the expressive word of that co essential word and so it is a lye to say that this is that word that the Apostle means when he saith For this cause thank we God alwayes 1 Thes 2.13 that when ye received the word of God which ye heard of us ye received it not as the word of man but as it is in truth the word of God This is clear and the Apostle saith that it was not of man nor by man but by the revelation of Jesus Christ and so not the word Christ but the word of Christ who is God And for the other it is so clear speaking plainly of writings that it needs not be discoursed And a learned Author renders that place Rev. 19.13 as being spoken of Christ Fr. Du. Jon. as to his co-essential name and I the rather believe it in respect that the same St. John records and testifies of what he writ as from the mouth of an Angel Rev. 19 9. These are the true sayings of God and makes a distinct difference between the word of God and the testimony of Jesus and such like titles are usually attributed to the holy volume of the Scriptures as the word of God * Mar. 7.13 Acts 13.44.46 Acts 17.13 Acts 8.14 Acts 6.7 the word of the Lord * Mar. 7.13 Acts 13.44.46 Acts 17.13 Acts 8.14 Acts 6.7 the commandements of the Lord and the like Almost every chap. of the Old Testam Jer. 30.2.4 1 Thes 4.15 1 Pet. 1.25 Act. 16.32 Deut. 11.1.27 But that the Scriptures should say that the Bible is the word of God is absurd to imagine because it is a word not there to be found it being a word of Art used to expresse the whole volume of the Scriptures in general but yet that which is therein contained is so called and is so indeed Qu. 8. If the Ministry now established be Antichristian where then and who be Orthodoxal Ans Those Ministers who have their Authority from Chr. are such as abide in the doctrine of Christ and these are they who are hated of the world ever was for crying out against the deceits and filthinesse of the world Priests and people And whereas thou askest where they are I say in Gaoles and Prisons in this Nation many of these are for the same now by means of those who live out of the doctrine of Christ and in the steps of the false Prophets Scribes and Pharisees seeking for their gaine bearing rule by their meanes being call'd of men Masters c. all which are forbidden by Christ Isay 56.11 Rom. 10.8 Matth. 23.9 10. and for bearing witnesse against such much innocent blood hath been shed though they ever call themselves Orthodoxal and the Ministry of Christ establisht by men Reply 8. That these Ministers who are of Christ abide in the doctrine of Christ we know and witnesse and need not you to teach us and hereby are assured you are not of him but of some other And the persecuters in all Ages like you sought to set up a doctrine and way of worship of themselves and yet were sensual having not the spirit though separated as peculiarly sacred such as are you and your Founder the Pope Yet still was it their practice like as you doe now to cry down and as the Eagle to her prey pick forth first the right eye of Christianity to wit Acts 4.12 17 18. the Ministry that they might no more speak uprightly of that name in which onely is Redemption that so the Shepherds being destroyed and the flock dispersed they might with the more ease and the lesse difficulty be devoured by such wolfes as thy selfe and so be made a prey for the deceiver But since you say the true Ministers are in Gaoles and Prisons in this Nation who doe you meane the Romish Priests from whence you sprung and such like if these be they speak out or are they some of those branches which are sprung from that grove of heresie to wit your vagabond fraternity taken up as strayed from their habitations and from their Religion too But that these are for the same now that the true Saints in former times were martyr'd for is a most notorious lye and prove it if thou canst that ever any dyed for this cause wherein you now persevere except Jesuits and you seem to accuse us as being out of the doctrine of Christ as also saith Rome because we are not one with you and them And you seem to alledge that they seek for their gaine from their quarter speaking of our Ministry of which

large by several reverend pens extant in many volumes to which I refer you And for the power to fulfill these commands and precepts in the word of God I shall be brief there is no power but of God Paul may plant 1 Cor. 3.6 and Apollo may water but it is God and he alone must work with their labours and give the increase Quere 3. Seeing Christ preached the Kingdome of God within unbeleevers and the Apostle saith Luke 17.20 21. Rom. 1.19 2 Cor. 4.6 That which may be known of God is manifest in them and that they came to the knowledge of God and his glory by the light that shone in their hearts which God shewed them c. Deale plainly and let people know how it now comes to be without and denyed within as it is by you Prove your practice and judgement herein by plain Scripture An Answer to the Third Query In this Query I finde no lesse then two lies at the least if not three The first laid on Christ God-man blessed for ever that he preached the Kingdome of God within unbeleevers The second on the Apostle in that you say he saith they came to the knowledge of God and his glory by the light that shone in their hearts Luk. 17.21 And the third on me in that you say I deny that light which declares God and his glory to be within This I term a lye if you speak mean particuarly of Saints and a truth if you speak of Reprobates but I own it not wholly outwardly upon any account but I shall proceed to clear the Scriptures wrested and abused by your spiritual impious impudence and presumption So Leigh so Trap so Major and several others upon the Testam So Pumroy Killit and Glisson against your Society 2 Cor. 13.5 1 Cor. 6.9 10. For the first * I have observed the Relatitions of all the Expositors who have upon any occasion commented upon that place that ever I could procure the sight of who all concur in one opinion and render it thus from the Original Language The kingdome of God is within or among you the word in the Greek signifying both and so you have it in the Margent of your larger Bibles Now if the word in the Original signifie both then the one so well as the other may be used but that must needs bee most proper which most concurs with other places and therefore among rather then within since Paul saith Christ in you writing to the faithful not to the faithlesse except ye be Reprobates and again Know you not that no unrighteous person inheriteth the Kingdome of God where it is cleare that it does not possesse men as inheriting them for this implyes a contradiction but it is to be possessed of men and they to inherit it Luk. 7.28 Mar. 10.15 Mat. 25.21 He might enter into it but it could not enter into him and from this inheritance the unrighteous are excepted and exempted too therefore it is certainly a most notorious lye to say Christ preached the Kingdome of God in unbeleevers though among them for he himselfe and all his excellencies that attended him in his Incarnation were among them but not in them and an error in the Translation makes not an error in Christs Doctrine Thus for the first I come now to clear the Apostle from your falshoods for you speaking of unbeleevers say he saith that all which may be known of God or of his glory is manifest in them Rom. 1.19 This you pretend to be a proofe that there is a light in every man to reveale all that may be known of God or of his glory which I say can be nothing lesse then the Spirit of God when if you read the verse following for the first hath a dependency on the latter you shall see the extention of the former expression Rom. 1.20 Joh. 14.25 The invisible things of him from the Creation of the world are clearly seene being understood by the things that are made Now this cannot be the Spirit of God or Christ which teacheth all things needfull for salvation except you can prove him to be made at the Creation and so a creature and not a Creator Gen. 1.26 and therefore it must be something in the creature which can be nothing else but the eye of the rational soule which is reason by which may be seen the invisible being of God and that he is so Cicero Aristotle Plato but meer Heathens have attain'd unto therefore this is humane not divine I shall not stand to state arguments to prove it experimentally because I intend brevity I Come unto the other Scripture which you adde that the Apostle saith that they speaking of unbeleevers still came to the knowledge of God and his glory by the light that shone in them A most notorious lye wresting the meaning of the Apostle unto your owne wills and I leave it to you to examine with feare and trembling whether it be not also unto your own destruction too for the words are these For God who commanded the light to shine out of darknesse 2 Cor. 4.6 hath shined in our hearts to give the light of the knowledge of the grace of God in the face of Jesus Christ Where is observable First what it was that shined God that commanded the light to shine out of darknesse hath shined Secondly the persons to and in whom he shined in our hearts Now the word our maketh a separation between Paul and the Corinthians to whom he writ who were Beleevers and Reprobates who beleeved not therefore you must needs acknowledge you have belyed him in saying he spoke of unbeleevers when he spoke to and of Saints in our hearts unlesse you can prove that that Paul and the Corinthians were such as you speak of even unbeleevers Thirdly the intent and purpose for which he shone to give it was not free to all as you say but particularly given to some the light of the knowledge of the glory of God And then Fourthly the manner how in the face of Jesus Christ I intend not to write an Exposition on the words but onely rightly to divide them and so to cleare them from the scandal laid on them by you which is clear So that your Query being thus handled 2 Tim. 2.15 I suppose there can be no more required in answer to it and farre be it from me to hold a judgement willingly any further then is concomitant to and with Scripture proofes and practice Learne to speak truth and cease to endeavour the building of so lying a Babel which is not in that one language of God but that of Satan For every lye is of Satan the Father of lyes Query 4. Whether that New Birth spoken of in the Scriptures be Christ within or some other thing and if not he then what is it and how people may know it by the Letter without the Light when they have Christ