Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	bring_v	evil_a	treasure_n	9,368	5	10.7622	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30498	The holy truth and its professors defended in an answer to a letter writ by Lawrence Potts, priest of Staplestown near Catherlough, unto Robert Lacky, a parishioner and formerly hearer of the said priest, occassioned by his forsaking his ministry and embracing the blessed truth herein vindicated / by John Burnyeat [and] John Watson.	Burnyeat, John, 1631-1690.; Watson, John, 1650?-1710.	1688 (1688)	Wing B5966; ESTC R36040	22,397	32

more zealous for your Gain and Interest than for excluding Evil and promoting Righteousness in your Church and so like them the Apostle speaks of who minded earthly things whose end he said was destruction Phil. 3. 19. Now such practices are no marks of the Church of Christ but of a false Church where there is want of zeal for Righteousness whereby it is manifest that you are not in the undefiled Christian Religion which keeps from the Spots of the World and leads into Fellowship with the Father and his Son. And therefore there was no such danger as thou insinuates in thy Letter in his leaving of your Church of incurring the Damnation of his Soul or choosing an unsafer way to Heaven in coming to that Religion he hath chosen Next we observe thou seemest to take an advantage at his saying It is the Light of Gods Grace that let him see the evil of his own heart that he lived in and the evil of others also and so wouldst strain these words the evil of others particularly to the seeing of the hidden evils of their hearts in secret as he saw his own whereas it is not to be questioned but that he intended the evil that others brought forth into Words or Actions Though when he speaks of himself he names his heart saying my own heart yet thou unfairly makest a great deal ado about it to bring him under blame as if he assumed Gods Prerogative and plainly contradicted the Apostle Paul in the 14 th chap. of the Romans but that thou hast no just reason for these thy endevours wise men may easily comprehend However it is certain that through the Light of Gods Grace in the heart men may come to see the defects in themselves and also in others without assuming Gods Prerogative And as to thy saying It 's a Term often used by the Quakers but not rightly understood by them thy Charge is false The Quakers understand it and thou canst not make out the contrary though it 's easie for thee and others to accuse but that we leave upon thee to prove and make out But as for his seeing the wickedness of his own heart it is not to be questioned and also to see the vanity and wickedness of others is not difficult For it is apparent enough that men that are in the Society of the people of your Religion may see what is brought forth daily that is not agreeable to Christianity both in words and actions And seeing this and that which Christ lays down being granted that out of the abundance of the heart the mouth speaks and a good man out of the good treasure of his heart brings forth good things and an evil man out of the evil treasure brings forth evil things Matth. 12. 35. Then according to this Rule of Christs by what men bring forth in their Conversations the Heart may be judged and though the Lord search the Heart and try the Reins and to know secrets is his Prerogative yet what is thus manifested according to the rule of Christ is no presumption to believe or give judgment in And as to the Apostles words Rom. 14. thou makest an impertinent application of them in bringing them as a testimony in this concern against him for the case in which they were not to judge one another was in point of Faith or their growth or liberty therein the weakness of the Faith of a weak Brother was to be born with in that straitness that was upon some as in respect to Meats and the observing of Days which others were grown over that were not to be judged but in point of Faith were to be left to their own liberty and in that case saith he Let not him that eateth not judge him that eateth for God hath received him and he that did eat was not to despise him that did not eat So thou maist see that the Apostle had a regard to their growth in the Faith and so would have all walk accordingly in wisdom with care not to hurt one another But what is this to people of a loose life whose words and actions are contrary to the Law of God and so sinful May we bear no Testimony against such was it not the practice of the Prophets Christ and the Apostles to reprove such and give Testimony against them and yet not contradict Paul in this case How ignorant thou shewest thy self to be of the Scriptures But mark thy Judgment and where it will fall Have not these many years your Church and Ministry been cencerned in persecuting such as could not for Conscience sake and in the liberty of their Faith observe days and other things which you required and when they could not conform to you they have not only been judged by you but sorely abused and cast into Prison put in the Stocks and their Goods spoiled Thus have many suffered only for matters of Faith and Conscience towards God And so herein it is evident that your established Church thou speakest of is highly guilty of the Fact thou chargest to be plainly contrary to the Apostle in that forecited Scripture in Rom. and so is judging another mans Servant in that wherein he ought to be left to his own Master and presumest to meddle with Christs Prerogative so you are under thy own Condemnation being guilty of that which thou wouldst condemn in others And this to be your practice can be proved by many Witnesses that have suffered upon this account by your Church both in England and Ireland From what is beforesaid it's evident that for a man to say that he sees the evil of his own heart by the Light and Grace of God and the evil of other men which were conversant with him in his loose Conversation doth not bring him under the Censure of the Apostle as thou ignorantly dost imply therefore thou maist take it home to thy self and thy Brethren as a just Judgment upon you for the reasons aforementioned Thou further sayest that perhaps we will object that Christ in Matth. 7. 16. says ye shall know them by their Fruits c. To which thou answerest he does so but tellest us it hath relation to false Prophets and withal wouldst insinuate as if the Teaching Quakers as thou callest them were such but that they are such is a false insinuation which thou canst never be able to prove And by Fruits thou tellest us that both there and in other places is meant the Doctrine of those false Prophets or Teachers that being the proper Fruits of such men and not their particular Actions Answer That Christs words here have a relation to false Prophets we grant it and that they are to be known by their Fruits we also acknowledge but that the Fruits there meant are only their Doctrines and not their particular actions as thou affirmest we do deny And that it is not so as thou saist doth plainly appear from the words of Christ in many parts of the same