Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	new_a	put_v	stony_a	4,570	5	11.9061	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12183	The excellencie of the Gospell above the law Wherein the liberty of the sonnes of God is shewed. With the image of their graces here, and glory hereafter. Which affords much comfort and great incouragement, to all such as begin timely, and continue constantly in the wayes of God. By R. Sibbs, D.D. Mr. of Katherin Hall Cambridge, and preacher of Grayes-Inne, London. Begun in his life time, and published by T.G. and P.N.	Sibbes, Richard, 1577-1635.; Goodwin, Thomas, 1600-1680.; Nye, Philip, 1596?-1672.	1639 (1639)	STC 22492; ESTC S117300	150,485	668

but he doth not enter into the soule nor alter and change the soule hee doth not worke upon the soule as an inward worker but onely as an outward intreater and perswader and allurer propounding objects and with objects perswasions and allurements this is too shallow a conceite for so deepe a businesse as this for the Spirit works more deepely than so it puts a new life into the soule it takes away the stony heart and gives a fleshly heart those phrases of Scripture are too weighty to fasten such a shallow sence upon them onely as to intreate them to be converted as a man would intreate a stone to be warme and to come out of its place he might intreate long enough but the Spirit with that speech it puts a new life and power and then acts and stirres that power to all that is good Object Oh say they which is their maine objection here is a prejudice to the liberty of the will this is to overthrow the nature of man Answ. Oh by no meanes this is no prejudice to the liberty of the will for the Spirit of God is so wise an agent that he workes upon the soule preserving the principles of a man it alters the judgement by presenting greater reasons and further light than it saw before and then it alters the will that we Will contrary to that wee did before by presenting to the will greater reasons to be good than ever it had to be ill before then the soule chooseth freely of its owne will any thing when it doth it upon discovery of light and reason with advisement and reason then the soule doth things freely when i● doth them upon the designment of reason when judgement tells me this is good Now when the Spirit changeth the soule it presents such strong reasons to come out of that cursed estate I am in and to come to the blessed estate in Christ that the will presently followes that that the understanding presents as the chiefe good of all here the freedome is preserved because the will is so stirred by the holy Ghost as that it stirres it selfe being stirred by the holy Ghost and upon this ground it sees a better good So that grace takes not away liberty no it stablisheth liberty though we hold that in effectuall grace the Spiri● of God workes upon the soule throughly yet notwithstanding wee preserve liberty because we say that the soule works of its owne principles notwi●hstanding grace because the Spirit of God acts and leades the soule according to the nature of the soule the Spirit of God preserves things in the manner of doing of things it is the manner of doing of the reasonable creature to doe things freely therefore the Spirit working upon the soule it preserves that Modus though it worke effectually upon the soule and the more effectually it workes upon the soule the more free the soule is because it seeth reason to doe good therefore the more we give to the Spirit in the question of grace and nature the more we stablish liberty and prejudice it not Where these three or foure rules are observed there liberty is preserved though there be a mighty working of the holy Spirit As. First where the will chooseth and makes choise and inclines to a thing with the advisement of reason alway that must be or else it is not a humane action now when the Spirit of God sets the will at liberty a man doth that he doth with full advisement of reason for though God worke upon the will it is with inlightning of the understanding at the same time and all grace in the will comes through the understanding as all heate upon inferiour things it comes with light so that though heate ch●rish the earth it comes with light so all the worke upon the soule is by the heate of the Spirit but it comes from the light of the understanding so the freedome of the soule is preserved because it is with light Againe where freedome is there is a power to apprehend other things as well as that it doth to reason on both sides I may doe this or that for that power to reason on both sides is proper to the soule alway now grace takes not alway that power to reason on both sides for when a man is set at liberty from the base slavery of ill to doe good he can reason with himselfe I might have done this and that if I would be damned so that the judgement is not bound to one thing onely but the judgement tells him hee might have done otherwise if he would but he sees hee must doe this if hee will not bee damned Againe where there is liberty and freedome there is an enla●gement to understand more things then one or else there were no freedome and though the soule bee determined to chuse one thing and not many yet of it selfe it hath power to choose many things to make this cleere a little some creatures are confined to one thing out of the narrownesse of the parts they have some are confined to one thing out of the largenesse of parts these seeme contrary but thus I will give this instance to make it cleere the creature that is unreasonable is alway confined to one manner of working because they want understanding to worke in a diverse manner birds make their nests and Bees make their hives alwayes after one manner because of their narrownesse that they have not choyse Now when the Spirit sets a man at liberty to holy things he is confined to good especiall this is in heaven this is out of largenesse of understanding apprehending many goods and many ills and that good that hee conceives to be the best good out of a large understanding he is determined to that one so that though the Spirit of God take away as it were that present liberty that a man cannot doe ill it will not suffer him to be so bad as he was yet it leaves him in a state of good to doe a multitude of good things And then though it confine him to a state of happinesse that he cannot will the contrary yet here is no liberty taken a way because it is done out of strength of knowledge not out of narrownesse because there is no more things for him to judge but out of largenesse telling him this is the best of all and carries all the soule after it the glory of heaven robbes not a man of is power What is the reason they are determined eternally to that that is good Is it for want of understanding that the Angels choose not ill No they know what ill is by speculation but there is a strength of understanding to know that that is good and the understanding where it hath a full light it carries the will to choose therefore where the Spirit of the Lord is there is liberty notwithstanding all objections to the contrary the Spirit takes

c. Notes wherby we may know that we have the Spirit 609 6●0 c. All good in us from the Spirit 624 Hence learne to give the Spirit his due 633 634 c. FINIS Excellency of the GOSPEL above the LAVV. 2 COR. 3. 17 18. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty But wee all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the spirit of the Lord. THe Apostle beginneth this Chapter with the commendation of his Ministry having beene put upon it by their undervaluing of him yet so as together with himselfe he commendeth them as his best and onely Testimoni●l and Letters of commendation vers 2. and so maketh way for himselfe to fal into a more set and large commendation of the glorious Gospell it selfe whereof God hath made him so able a Minister to them vers 6. And because the excellency of any thing is best commended by comparing and setting by it something else that excels in it selfe and yet is exceeded by it therefore he carrieth along his commendation of the Ministery of the Gospell through the whole Chapter by comparing it with the Law and the Ministery of the Old Testament This comparison is made by the Apostle First more briefly in laying down some distinct properties and prerogatives of the Gospell wherein it excelleth the Law vers 6. as 1. that this was the Min●stery of the New Testament that of the Law of the Old 2. and not of the letter as the Law was but of the Spirit 3. nor of death for the Letter killeth but of life for the Spirit qaickeneth And then by Inferences drawne from these properties thus briefly summed up the Apostle more largely illustrates the transcendent Glory of the Gospell and howfarre it exceedeth the glory of the Law although it be granted the Law be glorious As 1. if that which was but a ministration of the Letter written and ingraven in s●ones was glorious verse the seventh that is if the litterall notions and bare knowledge of the Law which like so many dead words or Characters maketh no a●●eration at all but leaueth their hearts hard and stony like the Tables on which the law was written which remained stones still If this was glorious even the litterall ●●owledge of the Law as 〈◊〉 was both in the Jewes own account of themselves and in the judgement of the Nations amongst whom they liued How shall not the ministration of the Spirit bee rather glorious verse the eighth the meaning whereof is largely explained in the third Verse where the Corinthians are said to be an Epistle written not with inke or dead Letters but with the Spirit of the living God which kind of writing leaveth not the heart a heart of stone as the dead writing of the Law did but changeth it into a heart of flesh and maketh such a through alteration in the wholeman as the writing within in the Tables of their hearts is knowne and read of all men so that their lives and conversations being answerable to that spirituall and gracious writing of Christ in their hearts they are manifestly declared to be the Epistle of Christ and therefore such a Ministry as this is by which the Spirit of the living God is received and no by the Law Gal. 3. 2. which is a Spirit of glory and worketh gloriousthings both in the hearts and lives of men must needs be rather glorious 2. Another Inference wee have in the 9. verse if the ministration of condemnation be glorious that is if that word which concluded men under sinne and pronounced the sentence of death upon them bee glorious much more doth the ministration of righteousnesse exceed in glory For it is more glorious to pardon than to condemne to give life than to destroy It is the glory of a man to passe over an offence Prov. 19. and in God it is called the riches of his glory Rom. 9. 23 The Law which was made glorious in terrifying condemning and stopping the mouthes of men in so much as they had not a word to say for themselves hath no glory by reason of the glory of the Gospell that excelleth even in this respect that it bringeth such a righteousnesse as by the merit whereof and satisfaction given by it we are justified and have peace towards God notwithstanding the utmost rigour of the Law 3. The Apostle argueth further verse the eleventh if that which is done away was glorious as the old Covenant is which was made old by the comming of the New Heb. 8. and by it removed as a thing growne weake and shaken Heb. 12. much more that which remaineth which is the New Covenant which cannot bee shaken but shall remaine and is the everlasting Gospell Rev. 14. is more glorious as Gods last works exceed the former and taketh away the remembrance of them in comparison as when hee createth New heavens and a New earth the former shall not be remembred nor come into minde Esa. 65. 4. There is another excellency of the Gospell above the Law which the Apostle addeth and insisteth upon it more largely then upon all the rest and that is the comfortable plainnesse and perspicuity of the Doctrine and Ministry of it verse the twelfth Seeing we have such hope wee use great plainnesse of Speech In which it excelled the Ministry of Moses which was in much difficulty and obscurity and that in a threefold respect layd downe in the 13 14 and 15 verses 1. The Matter of it was terrible tending to the shame confusion of face and condemnation of the hearers insomuch as they were notable to stand before him nor stedfastly to behold his face it was such a dazling and amazing light that shined in his Ministry 2. The Manner of delivery was in obscure and darke expressions that the Children of Israel could not see to the end of that which is abolished that is they could not see the drift and scope of his Ministery by reason of the Types and Shadowes which was the vaile hee put upon his face 3. Their minds were blinded there was a vaile upon their hearts which is evident by experience in the Jewes at this day who so cleave in their affections to Moses and to the Shadowes and Ceremonies of his Ministry that they reject the scope and end of it which is Jesus Christ crucified And they can doe no other for although the vaile that was upon Moses face by removed as it is by the doctrine of the Gospell which sheweth us in all possible plainnesse what the drift and meaning of Moses was in all those Types and Ceremonies yet untill the Gospel in the Spirit and efficacy of it commeth home to their hearts and taketh off the vayle that is upon their hearts also that is untill their naturall blindnesse and obstinacy be taken away which cannot be but is

mercy and grace for his Philanthropia his love of man shall not we therefore even be in flamed with a desire of gratifying him who hath j●yned his glory with our salvation that accounts himselfe glorious in his mercy above all other attributes shall the Angels that have not that benefit by Christ as wee have shall they in our behalfe out of love to us and zeale to Gods glory sing from heaven Glory to God on high and shall wee be so dead and frozen hearted that reape the crope as not to acknowledge this glory of God breaking out in the Gospell the glory of his mercy and rich grace the Apostle is so full when he falls upon this Theame that hee cannot speake without words of amplification and enlargement one while he calls it rich grace another while hee stands in admiration Oh the depth of the Love of God What deserves admiration but glorious things the best testimony that can be given of glorious things is when wee admire them now if wee would admire is there any thing so admirable that wee can say oh the height and depth as we may of the love of God in Christ there are all the dimensions of unparalleld glory height and breadth and depth therefore I beseech you let us often even stand in admiration of the love of God to us in Christ So God loved the world the Scripture leads to this admiration by phrases that cannot have a podesis a redition backe againe So how we cannot tell how so as is beyond all expression the Scripture it selfe is at a stand for words Oh base nature that wee are dazled with any thing but that that wee should most admire How few of us spend our thoughts this way to consider Gods wonderfull and admirable mercy and grace in Christ when yet there is no object in the world so sweete and comfortable as this is that the very Angels pry into they desire to pry into the mystery of our Salvation by Christ they are students therein the Cherubins they were set upon the mercy seate having a counterview one upon another implying a kinde of admiration they pry into the secrets of Gods love in governing his people and bringing them to Heaven shall they doe it and shal not we study and admire these things that God may have the glory God made all for his glory beloved and the wicked for the day of wrath as Solomon saith and hath he not new made all for his glory is not the new creature more for his glory then the old creature therefore if we will make it good that wee are new creatures let us seeke to glorifie God every way not in word alone but in heart admiring him and in life conversing with him And that we may glorifie God in deed let us glory in Gods love for wee must glory in this glory nature beloved is glorious of it selfe and vaine-glorious but would you glory without vanity go out of your selves and see what you are in Christ in the grace and mercy and free love of God culling us out from the rest of mankinde and there you may glory safely over sin and death and hell for being justified freely from our sinnes you can thinke of death of the damnation of others of hell without feare God forbid saith Saint Paul that I should glory in any thing but in the crosse of Christ that is in the mercy of God appointing such a meanes for satisfaction Let not the wise man glory in his wisedome nor the strong man glory in his strength c. There is danger in such glorying it is subject to a curse but if a man will glory let him glory in the Lord. Vse 2 Againe if God account his mercy and love in Christ especially his glory shall wee thinke that God will admit of any partner with Christ in the matter of salvation If as the Psalmist saith He made us and not wee our selves shall wee thinke that wee have a hand in making our selves againe Will God suffer his glory to be touched upon by intercessions of Saints merits and satisfactions and free will grace is not glorious if we adde the least thing of our owne to it cannot wee make a haire of our head or the grasse that we trample upon but there must be a glory and power of God in it and can wee bring our selves to Heaven therefore away with that Hayle Mary full of grace Hayle Mary freely beloved is the right interpretation and they that attribute matter of power and grace and favour to her as in that Oh beseech thy Sonne c. they take away that wherein God and Christ will bee glorified and attribute it to his Mother and other creatur●s I doe but touch this to bring us into loathing and abomination of that Religion that sets somewhat of the creature against that wherein God will bee glorifyed above all Againe let us stay our selves when wee walke in darkenesse with the consideration of the gloriousnesse of Gods mercy in Iesus Christ here called The glory of the Lord. It is no lesse mercy then glorious mercy that will satisfie us when wee are in distresse of conscience and if this will not what will let Sathan aggravate our sinnes as much as may be and joyne with conscience in this businesse y● set this glorious mercy against all our sinnes make the most of them they are the sinnes of a finite creature but here is infinite mercy triumphing and rejoycing over justice having gotten the victory over it Oh beloved when the time of temptation comes and the houre of death and conflict with conscience and a confluence and concurrence of all that may discourage Sathan will bestirre himselfe and he is a cunning Rethoritian to set all the colours upon sinne especially in the time of despaire bee as cunning to set all colours upon mercy glorious mercy If God were glorious in all other attributes and not it mercy what would become of us The glory of other attributes without mercy tends to despaire glorious in wisedome to find us out glorious in justice to deale with us in rigour these affright but that that sweetneth all other attributes is his mercy What a comfort is this to sinfull man that in casting himself upon Christ and upon Gods mercy in Christ hee yeelds glory to God that God hath joyned his glory with our speciall good that here is a sweete concurrence betweene the Summus finis and the Summum Bonum of man The last end of man of all is the glory of God for that is as it were the point of the circle from which all came for he made all for his glory and in which all ends so is the chiefe good therefore by the way it is a vaine conceite for some to thinke Oh wee must not looke to our owne Salvation so much this is selfe-love It is true to severe the consideration of the glory of Gods mercy and goodnesse