Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	love_n	love_v	shed_v	3,733	5	10.1521	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87658	The pretended antidoe [sic] proved poyson: or, The true principles of the Christian & Protestant religion defended, and the four counterfit defenders thereof detected and discovered the names of which are James Allen, Joshua Moodey, Samuell Willard and Cotton Mather, who call themselves ministers of the Gospel in Boston, in their pretended answer to my book, called, The Presbyterian & independent visible churches in New-England, and else-where, brought to the test, &c. And G.K. cleared not to be guilty of any calumnies against these called teachers of New-England, &c. By George Keith. With an appendix by John Delavall, by way of animadversion on some passages in a discourse of Cotton Mathers before the General Court of Massachusetts, the 28th of the third moneth, 1690.	Keith, George, 1639?-1716.; Delavall, John, d. 1693.	1690 (1690)	Wing K192A; ESTC W42984	110,748	234

the adopted because I said Christ hath left his spiritual goods as Justification Remission Adoption and Eternal Life to his Brethren by spiritual Regeneration and since ye deny this ye must allow That Christ giveth Remission Justification Adoption and Eternal Life to such who are not spiritually regenerated which is a Contradiction to your own Doctrine And your own Doctrine distinguisheth betwixt Regeneration and Adoption Ye grosly abuse me in saying I confound Justification and Sanctification alledging I fall into down-right Popery for on the contrary I assert Justification as it is opposed to Condemnation and according to the most proper and frequent use of the word is distinct from Sanctification as thus Justification is Gods act of his free Grace whereby he forgiveth the sins of all true Believers and Penitents and accepteth and owneth them to be righteous in Christ being cloathed with Christ and his Righteousness imputed freely unto them and whom he hath truly sanctified and begot into a true and real state of inward Holiness Righteousness so that true inward Righteousness and Holiness or Sanctification i● not the Foundation of Justification but a Condition Qualification required in order thereunto and I place inward Righteousness and Holiness no other way than Faith by which men are justified to wit as necessary Conditions and Instruments of Justification all true Believers are cloathed not only with Ch●ist imputed Righteousness in respect of wh●t he hath done and suffered for them ●ut with Ch●ist himself in-dwelling living and ruling in their h●arts making them really hol● and righteous and this is a double cloathing unto them or as the Scarlet that is of a double Die where-with all the true Child●en of Jerusalem from above the Mother of all the faithful are cloathed so that they are not afraid of the Snow according to Prove 31.21 But all such who think that the alone Righteousness of Christ without them while they are not inwardly cloathed with real inward Righteousness will cover them will be greatly disappointed True inward Sanctification and Justification though distinct yea are not divided nor is the one perfect without the other he who is imperfectly sanctified cannot while such be perfectly justified Sanctification is ingredient in the Object of Justification and so is distinct from it for it is only the holy Man whom God justifieth by his act of his free Grace and Favour And therefore Sanctification is in the priority of order tho' not of time before Justification as the Object is prior in order to the Act for as God condemneth none but him who is wicked so he justifieth none but who is ho●y and he justifi●th the Ungodly from their Ungodliness not in it viz. such who had been formerly ungodly being now sanctified he justifieth them and still Justification is as much the free Grace of God as our Sanctification yea both equally his free Gifts and Favour Note that Augustine cap. 26. de spir er lit doth acknowledge a twofold sense of the word Justified in Scripture 1. To make just by the inward effect of Righteousness wrought in men by the Spirit of God 2. To account reckon or repute to be just And many Protestant Writers of great note have acknowledged that twofold sense and for the first they cite Rev. 22.11 He that is just let him be just still or more justified Pag. 106. Ye say It is a great mistake in me to say that Faith is one hand to receive Christ and Love another and ye further say By Faith we receive Christ and by Love we serve him A very unlearned and foolish distinction do we not serve him both by Faith and Love Yea and we receive him by both Faith and Love and by both he dwelleth in our hearts And as ye bring no proof to contradict it so the truth of what I say is manifest for it is the Love of the Heart and Soul as well as Faith that qualifieth it to receive Christ yea Love doth most sweetly embrace Christ for it is the nature of Love to embrace its beloved Object the loving Parent embraceth the loving Child and the loving Child embraceth the loving Parent and one Friend embraceth another Friend and not only receiveth him into his House bu● into his Heart and the ●●ore one said The So●l is more where it lovet● than where it breatheth and al● sensible Souls who know in experience wh●t it is to love Christ wi●l contradict you and say with me That by and with their Love th●t he hath begot in th●m they receive Christ they embrace him and hold him as we●● as by Faith It s●emeth too much it is your want of s●iritual experience in this Love that maketh you talk so widely Yea Faith as it is a fiducial act of the Soul and of the Will and not a bare assent of the Understanding hath Love and Des●●e in it and belonging to the very natu●e and being of it as Augustine said What is it to believe in God by believing to love him and to go into him The virtue of divine Love doth wonderfully knit and unite the hearts of true Believers to Christ and one to another according to Col. 2.2 and this is felt by all that have any measure of the divine Love shed abroad in their hearts and if Love knit the heart to Christ by Love it receiveth him as that which knitteth the Graft to the Tree causeth the Graft to receive the Life and Substance of the Tree into it Ye say In my sixth Paragraph I give up the whole cause if I speak sincerely Answ I speak sincerely and acco●ding to the plain and genuine sence of all the words contained in it and yet I give up none of my Cause to you but still I differ from you considerably for I say in the same Parag●a●h T●at real inward Holiness and Righteo●s●ess as well as Faith are the Instruments whereby ●en are j●stified yet they are not the Foundation and g●o●nd of Justification And as thi● clear●th us of ●opery so it doth not make us one with you unless ye and not I give up your Cause for ye say Only Faith and not real inward Holin●ss and Righteousness a●e t●e Instruments of J●stification Pag. 107. That Paul and other Saints renounced inward Holiness and Righteo●sness after believing for being so much as Instruments of Justification ye can never prove though neither he nor they did build on them but on Christ the alone Foundation of Justification and of Sanctification and all other Blessings and Mercies and to be justified by Works is but a secondary Justification for inward Holiness and Righteousness planted and begot in the Soul is before Works of Righteousness as the Tree is good before it bear good Fruit and as some Worthy Protestants have said A good Tree maketh good Fruit but a Tree cannot bear good Fruit before it be good We are created by an inward Work of Christ's new creating unto good Works and therefore this new Creation

Opportunity whereby they might have been saved and that they are not saved it is only their own fault for we find that at the Gardeners Intercession the barren Fig-Tree was spared a whole Year over three Years that were past which was a Parable used by Christ to Express how God hath spared both them that are saved and them that perish for Christs Death and Intercession Therefore neither Christs Prayer nor Death is made void to any but hath all its effects that it should have both to them who are saved and to them who perish And the Talent that was given to the evil and slothful Servant was given him for Christs sake who dyed for him and so Christs Death was not to him in vain and though the slothfull Servant did not improve his one Talent yet it was not lost but was taken f●om him and given to another and therefore nothing of the Grace and Gift of Christ is lost and though some loose the benefit of it as to themselves yet that loss is sufficiently made up to another in his place Pag. 86. Ye alledge That I said many are guilty of final Imp●nitency a considerable time before they ●ye which ye say s●e●s a Contradiction But ye wrong my words grosly as your manner is for my words we●e There is a sin unto Death c. 1 Joh. 5.16 And this is that sin of final Vnbelief and obstinate Impenitency wherein men may be permitted to live a considerable time before they dye which ye confess upon the matters saying many are left of God to persist in Impenitency till they dye And why so but because they have sinned that ●in unto Death where of they are not to repent and that may well enough be called Final Impenitency Pag. 87. ye say ye would fain know where I place the inequality since I tell you that God giveth no greater measure of inward Grace to one than another but he sut●s Providences eminently Here ye wrong my words grosly for I deny not but on the contrary I affirm that God may and oft doth give a greater measure to one viz. that is saved than to another viz. that is not saved but it is not alwayes so but in some cases or examples the inward Grace may be the same both in kind and degree in some Note some that are saved ●nd in some that are not as the Parable of the Pounds and Marks plainly declare He●e ye may see how I say only in Some it may be so but not in all for I bring the example of Paul who did acknowledg the Grace of our Lord was exceeding abundant to him with Faith and Love which is in Christ Jesus and even in all who are saved although the Seed or Principle of Gods Grace may be the same as in some who are not saved in degree yet the gracious Providences of God are wonderfully extended towards all that are or shall be saved which are not so extended unto others that shall not be saved And the inequality lyeth here that whoever are saved it is not of themselves but by Grace they are saved Grace hath begun and hath carried on and shall finish or perfect the Work of their Salvation and they are but the instruments of God and hi● Grace and they have loved and chosen God and Christ because God and Christ first did love and chuse them and God wrought that free choice and consent in them of his free good pleasure and thereby did not take away from them the t●ue freedom of Will but begot the true freedom of Will in them which before was rather bound than free as Luther called the Will of unconverted men Servum Arbitrum i. e. servi●e Will and not free Will But on the other hand whoever are not saved one time or another before the end of he World the cause and fault is only they themselves sufficiency of Grace and Means was afforded unto them but they did not improve them which they might and could have done but did not and therefore they are without excuse Nor is it enough for any of them to say If God had done as much for us who perish we should have also been saved It sufficeth that God hath done enough to clear his Mercy and Justice and render them inexcusable Again ye wrong my words as if I had said That al t e difference on Gods part towards the elect i● a ●eer suiting of Providences and which in p. 69. I call gracious Providences and Dispensations and Means of his own chusing All which I did not and do not understand as relating only to outward acts of divine Providence but also and chiefly to inward actings of Gods gracious care love and fathe●ly Providence 〈◊〉 by secret motions invitations and perswasions and allurements of his divine Love and Goodness all which are not meer Moral Swasions but divine and heavenly Perswasions suited to due times places and other ci●cumstances 〈◊〉 which are the effe●ts of Gods disc●iminating love to all such who are or shall be s●ved beyond them who shall not be saved and though th●re may be and i● g●eat variety and diversity in their gracious actings of God and divine movings in the hearts of them who are to be finally saved yet thi● d th not u●iversally i●fer a difference of the P●inciple of Gods G●●ce either in kind or d●g●ee in all them that are not saved and in all th●m th●t are saved And c●●c●r●i●g this g●eat discrimination that God make●h ●etwixt Men and Men though he call and visit all with his Grace Augustine saith lib. de spir et lit c. 34. Now if any arive us to search into that depth why God doth so swade or call one that he doth perswade him and yet doth not so to another As present only two things I think good to answer O t●e heighth o● the Riches and Is there Iniqui●y with God Who disliketh this answer let him seek more learned but let him beware lest he find Presumers Pag. 88. Ye say Ye thought heretofore that Faith and Love had been Graces Answ And so ye ought to think still for so I did formerly believe and so I do still that Faith and Love are excellent divine Graces and that they are not given to all for all men have not Faith but these Graces viz. Faith and Love are the Fruit and Produ●t of that ●ed of Grace that is sown in all men and as the seed that is sown in all grounds doth not bring forth fruit in them a●l but only in some e●en so it is in this case the divine Seed of Gods Grace is sown in all men but it brings not forth these excellent Fruits viz. Faith and Love in all c. therefore when we say Grace is g●ven to all we do not mean Faith and Love ●he Fruits but the Seed that would produce these fruits in all if men did not willfully hinder nor i● the Se●d lost in these persons in whom it bringeth not

were once in a ready way to have broken up all the Good Order whether Civil or Sacred in the Infancy of this Plantation which occasioned the Authority whom they would have undermined then to turn a Sharp upon them by Laws not so severe as those in the Realm of England against their Fathers the Jesuites on the same Account yet those Troublesom Hereticks who had no Business here at all but the overthrowing of our whole Government would push themselves on the Swords point and tho' repeated Banishments with merciful Entreaties to be gone were first used unto them nevertheless two or three of them would rather Dye than leave the Plantation undisturbed Reply How or after what manner the Plantation in its infancy was in such danger our Author is silent in True it is that upwards of thirty Years past some of our Friends as faithful Servants in obedience to their Lord and Masters command the great God of heaven by the spirit of his Son in their hearts did visit N. England in true and tender Love to the Inhabitants thereof for whose Immortal Wellfare they earnestly travailed and were bowed down before the Lord being amongst them in much brokenness of Heart and contrition of Spirit they were grieved and weighted in their Souls with the Hypocrisie in New-England against which they witnessed sealing it with their Blood their hearts being filled with that Message the holy Apostle Paul in his day was imployed in Acts 26.17 18. To open their Eyes and to turn them from Darkness to Light and from the Power of Satan unto God directing them to the manifestation of the Spirit of God in them A Teacher not to be removed into a corner nor that would any ways deceive them or suffer them to be at ease in sin This High way of the Lord cast up in his Son Christ Jesus the Light of the World the Sound thereof offended the Ears of New-England's Teachers who not unlike Demetrius the Silver-smith Acts 19.24 proved notable Incendiaries against the Lords Servants left their craft should be in danger so far did they kindle the Rage and Fury of their bigotted Rulers that by cruel Usage and inhumane Laws they far exceeded any thing in the Realm of England against the Jesuites And whilst I am writing there livingly springs up in my heart to you the Inhabitants of Boston New-England a weighty Exhortation and that in tender Love That you would mind the Grace of God that bringeth Salvation and as the holy Scripture testifies hath appeared unto all men 2 Tit. 11. that in the same you may see your blind Guides for if the Blind lead the Blind both shall fall into the Ditch Beware that it be not your Condemnation that Light is come into the World and that you love Darkness rather than Light because your Deeds are Evil I have neither Envy nor Malice against the Priests or People of New-England but earnestly desire the Eternal Well-fare of both yet I cannot but lament the present state of New-England as well as its former whose Priests to the life are drawn out in the 3d of Micah v. 5. Thus saith the Lord concerning the Prophets that make my People Err that bite with their Teeth and cry Peace and he that putteth not into their Mouthes they even prepare War against him vers 11. The Heads thereof judge for Reward and the Priests thereof Teach for Hire and the Prophets thereof divine for Money yet will they lean upon the Lord and say Is not the Lord among us none Evil can come upon us O New-England New-England is not this your present state Are not your Priests crying Peace unto you as if no Evil could come upon you in the midst of these Cloudes of Dangers that are hanging over your heads some of them you have for more than a Twelve Moneth felt to wit A Bloody Cruel War with the Heathen the loss of so many Lives hath humbled me before the Lord and at this time the earnest Cry and Supplication of my Soul unto God is That you may by your speedy sincere Repentance unto him prevent his Judgments for the future That the Jesuits may be properly termed the Fathers of New-England Priests none can doubt if they differ not from their Brother John Cotton of Hampton who in a publick Dispute with G. K. owned To have received his Ministry by the Pope of Rome whose Emisaries they are Beside as they can never prove the Quakers guilty of any one Jesuitical Error yet we can prove these Priests of Boston guilty of many and more especially in their being Incendiaries against the Peace of the Government The further calumniating those who suffered Death to answer your Crucity is but a mean way to expiate the Crime of their innocent Blood which crys aloud for Vengeance and the Lord unto whom it belongs will repay it Thou Cotton Mather nor all thy Fraternity will never be able to prove these 4 Worthies troublesom Hereticks that patiently endured Martyrdom for the Testimony of Jesus by their crul Hands neither will thy poor Insinuation help That two or three of them would rather dye than leave the Plantation undisturbed They had no reason to hearken unto your Hypocritical entreaties to be gone it was their Birth-right as free-born Subjects of the Kingdom of England and so might claim it to inhabit N. England as well as any that there resided as not being forbid to them by either the Law of God or the Realm of England so that being innocent they feared not man that could only hurt the Body but feared him that could cast both Body and Soul into Hell Fire C. M. It is possible a Bedlam had been fitter for those Frantick People than what was inflicted on them and for my own part I must profess with regard unto such Hereticks Ad Judicium sanguinis Tardus sum nor have I the least inclinations to Hereticide as a fit way to suppress their Errors Reply Here our Author doth not a little impeach the Authority of N. England at that time who were accessary to the Death of those ● Worthies by him call'd Frantick People for if according to him a Bedlam had been fitter surely they greatly sinned in passing and executing Sentence of Death upon them the present Governour Simon Broadstead then a Magistrate is greatly concerned in this Charge which amounts to no less than the taking away four Lives by an unjust Judgment for how can that Sentence of Hanging be just against such for whom a Bedlam had been fitter Such as this Author renders our Friends to have been are by the Laws of England exempted from the punishment of Death as also it s reckoned amongst the Abuses of the common Law That such who kill People by false Judgment be not destroyed as other Murderers as may be seen in that noted Book called The Mirror of Justice C. 5. Sect. 108. in express words thus It is abuse that Justices and other Officers who kill People by false Judgment be not destroyed as other Murderers which K. Alfred cause to be done who caused forty four Judges in one Year to be hanged as Murderers for their false Judgments which in the said Book are particularly noted and in the 4th Case he instances how King Alfred hanged Cole because he judged Ive to death when he was a Mad-man Cotton Mather forgot his respect to the venerable Mordocai of his Country as he at other times terms him when he thus exposed him M. C.