Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	put_v	spirit_n	stony_a	3,973	5	11.7036	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45147	Pacification touching the doctrinal dissent among our united brethren in London being an answer to Mr. Williams and Mr. Lobb both, who have appealed in one point (collected for an error) to this author, for his determination about it : together with some other more necessary points falling in, as also that case of non-resistance, which hath always been a case of that grand concern to the state, and now more especially, in regard to our loyalty to King William, and association to him, resolved, on that occasion / by Mr. John Humfrey.	Humfrey, John, 1621-1719.	1696 (1696)	Wing H3697; ESTC R16468	49,303	49

their Judges their Kings and Prophets Look therefore to the Verses before and Moses is Prophecying of their State hereafter that they would Sin and God would scatter them and then gather them after from all Nations and bring them to the Land which their Fathers possessed speaking this before they came into Possession and in that State it is he promises this Circumcision of their Heart so as they shall love him with the whole of it and live and fall no more from him Let us come from Moses to the Prophets see Ezek. 11.19 20. I will give them one heart and put a new Spirit in them and I will take away the stony heart that they may walk in my Ordinances and they shall be my People and I will be their God Here is the Promise but to whom Why all the whole House of Israel wholly are they v. 15. Even the scattered afar off among the Countries v. 16. And when is it to be fulfilled I will gather you from the People and assemble you out of the Countries where you have been scattered and I will give you the Land of Israel v. 17. Likewise in Chap. 36. v. 22. to 28. Say to the House of Israel O House of Israel I will take you from among the Heathen and gather you from all Countries and will bring you to your own Land Then will I sprinkle clean water on you and a new Spirit and take away the heart of stone and cause you to walk in my Statutes and ye shall be my People and I will be your God From Ezekiel let us go to Jeremiah Jer. 32.37 I will gather them the Children of Israel and Judah v. 30. out of all Countries wither I have driven them in my Anger and bring them again to this place I will give them one heart and one way that they may fear me for ever And I will make an everlasting Covenant with them and they shall not depart from me In Hos 2. And it shall be at that day thou shalt call me Ishi v. 16. And in that day I will make a Covenant v. 18. And I will betroth thee for ever v. 19. And it shall come to pass in that day I will hear v. 21. Well! and when is that day Look Jer. 16.14 15. Behold the dayes come saith the Lord that it shall no more be said the Lord liveth that brought up the Children of Israel out of Egypt But the Lord liveth that brought up the Children of Israel from the Land of the North and from all Lands whether he had driven them And I will bring them again into their Land that I gave their Fathers Thus much is apparent that whensoever this new Heart and new Covenant is promised it is peculiar to the Jews upon a Restauration Let us look lastly then into the Hebrews which cites another Text out of Jeremiah Heb. 8 8. Finding fault with them in regard to the first Covenant he saith Behold the days come saith the Lord when I will make a new Covenant with the House of Israel and the House of Judah Not according to that I made with their Fathers in the day that I lead them out of Egypt because they continued not in it and I regarded them not And so goes on to what I have cited in the beginning and more follows to the end Here is a Covenant we see made with the Jews which they brake and God casts them off and here is another which he promises to be made with them that they shall keep and he will cast them off no more and this time it shall be made with them is when he shall gather them from all parts of the World where they are scattered and bring them to their Land again as it is in all the places here mentioned At that time In that day he will give them this new Heart to enter this new Covenant this second Covenant and with them not the second with Mankind which was with us in Adam Fallen after those days saith the Lord. And when was that day Is it past Was it not immediately after the Captivity out of Babylon I judge not for the Jews that returned then were those of Judah only not the scattered of the whole House of Israel and these also in some time grew as bad as their Forefathers filling up their measure as Christ speaks insomuch as they came to Crucifie the Lord of Life himself and there is no Season yet wherein such a Heart hath been given them as in these Texts is promised that they should so Covenant as to break it no more This is certain that since their Sin in Crucifying Christ they have been driven from Jewry and dispersed the World over and the Promise then of gathering them out of all Nations and giving them this new Heart thus to Covenant a new or a second time with the Lord is in all likelihood not yet nor to be accomplished until the times of the Gentiles be fulfilled as Christ tells Luke 21.24 And St. Paul Comments it Until the fulness of the Gentiles be come Rom. 11.25 That there is a time of Calling the Jews is not only an ancient Opinion of Justin Martyr and many of those Fathers that were Millenaries but of our Orthodox Divines and it was much upon the Hearts of those called Puritans in their time it being built on those two Texts now mentioned And indeed there are twenty and twenty places in the Prophets that speak of a glorious State of the Jews to come that none can say have yet their Accomplishment And if this Opinion of a time to come of Calling the Jews be good then may we well believe that that will be the time when these Texts and Promise stood upon will be fulfilled When the Conversion of the Gentiles is brought in to the full of what God has determined to whom a thousand years is but as one day then shall be the gathering of the scattered And as it is into the Jews Olive the Gentiles are ingrafted the Jews shall return to that Olive themselves and both become the Church of Christ So that All Israel shall be saved says the Apostle citing for it that of Isaiah There shall come out of Sion a Deliverer and shall turn away Ungodliness from Jacob For this is my Covenant unto them when I shall take away their sins Rom. 11.26 Note it the Covenant called the new Covenant in the Hebrews is to be made with Jacob that is his Posterity at this time when this Prophecy is accomplished and that is plainly at the calling of the Jews Now then from what is said I argue and by virtue of all these Scriptures forecited I do deny that the first Grace Faith and Repentance or the new Heart is a Promise of the Covenant of Grace made with Mankind or with the Elect in Christ because it is a Promise only to the Jews and to come and that at such a time when hereafter God shall gather

of the business There is one Mediator which is the common Appellation of the same import as Surety between God and Man the Man Christ Jesus who gave himself a Ransome for all to be testified in due time 2 Tim. 2.5 6. Christ was a Surety but a Surety in the Scripture Sense not in an Arbitrary Sense Christ was a Surety not in an Antinomian Sense but in a Sense which must be agreeable to every thing else that is said of him in Scripture This is safe and this is true and here I will stand by Mr. W. But whether Christ's Suretiship is to be made commensurate with his Priesthood to make good his or any others Notion of it I question It is no where said we have a Surety though a High Priest and Intercessor now in Heaven As for the Commutation in the next place then of Persons I acknowledge such a one accordingly as is necessary to the Impetration of our Redemption but I understand none so as to go into the Application Christ took on him our Flesh made Satisfaction in our stead and procured an Act of Grace or Pardon for all But there is no Commutation I know as to particular Persons in the Point of Justification If Christ made an exchange of his Righteousness with Peter for his Sins any otherwise than as to the Impetration of Pardon on condition that concerns all alike then Christ's Righteousness must now be Peter's and James and John could never have it In Christ's uniting himself to us by his taking our Nature Obeying Suffering satisfying God's Justice I acknowledge a Commutation even such to wit that our Sins were so imputed to him as that he died for them and in our stead understanding the Phrases aright and his Righteousness so imputed as to be the Cause that upon our believing we enjoy the Benefit But in Christ's uniting us to him by giving his Spirit to work in us that Condition whereby we have our Right to the Benefit there is nothing done by him in our stead nothing by us in his no new no other no father Imputation The Fruit of his Purchase Pardon and Salvation by a Law of Grace cannot be formaliter his and if that the communicates to us be not his how is there a Commutation Of this Sacrifice and Righteousness it self we are uncapable Of the Effect or Fruits Christ is uncapable What he hath not he cannot communicate what he hath we cannot receive It is true he hath receive potestatem conferendi and in that respect eminenter may be said to receive for us his own Benefits but for us then must be only bono nostro if it were loco nostro our selves could not have them The Punishment we deserved Christ bare loco nostro therefore we are not to bear it The Benefits Christ purchased we have therefore loco nostro he could not receive them There is there can be no Substitution of Person in our partaking the Benefits purchased as there was there must be in the purchasing them for us There is a Chapter on this Head in my Book called Peaceable Disquisitions I refer thither for farther Explication With Mr. W. I believe speaking strictly that Christ was no Surety of the Covenant of Works so as to enter into the same Bond before or after it were but trifling to make a Dispute of that it was forfeited And that his Reasons for it are good his fourth especially as to the ill Consequences following upon it Against Mr. W. I apprehend Christ to be no Surety neither of the Covenant of Grace in a strict proper Sense as I say also in my Sheet because the business of this Suretiship I said now does lye mainly in obtaining for us this Covenant as Moses dealt in his Mediatorship and not in the undertaking on God's part which needs not and on our part that it should be kept In this sense do I understand the Prophet when God says he will give Christ for a Covenant of the People that is to mediate this Covenant to procure it The word Surety I say again must be taken in such a Sense and not any other which agrees with every thing else said of Christ in the Scripture or with the whole Doctrine of the Gospel besides And that Doctrine is false I count which confines the Gospel-Covenant to the Elect. Not that he undertook that all he mediated for should do all that is their Duty says the throughly Understanding Mr. Baxter in his Paraphrase on the place As for Mr. W. I will take leave to say he is to me a considerable Man especially as to his Talent Elocution which yet unless his Judgment also be Good Staid and Unpassionate as it appears may prove to him a Temptation There is nothing I distrust him so much in as in his Distinctions which I cannot but suspect sometimes through his Facility of words to be made rather in diverse Expressions than in the reality of the things he would distinguish I am afraid least he should hereby come to yield more in our main Cause than we can again recover This appears more particularly in these two Points wherein I am more particularly concerned the Conditionality of the Covenant and the Business of Justification It is to be known and acknowledged there are several places in the Old Testament which speak of God's Circumcising the Heart giving a new one putting his Fear into it so as they that have this Promise fulfilled to them shall enter into Covenant with God in Sincerity and never again depart from him Upon which account it is called an Everlasting Covenant and a second Covenant in Opposition to the first that the Israelites brake as it is in the Epistle to the Hebrews In these places then we have a Promise for they are all I suppose in the account of most one and the same Promise which is an Absolute Promise that is to give that which hath no Condition required of us for the obtaining it the first Grace the new Heart Faith and Repentance in order to our Salvation Now the Promise being Absolute and called the Covenant This is my Covenant I will make with the House of Israel after those days saith the Lord I will put my Laws into their Minds and write them in their Hearts And I will be to them a God and they shall be to me a People the Antinomian does apprehend it to be the Covenant of Grace and that the Covenant of Grace therefore is not Conditional for there is no Condition in this Promise and if that we call the Condition is on God's part given and not required as a Condition to be performed on our parts the Covenant is without Condition Here now the Orthodox Calvinist who is neither Arminian or Antinomian are of two sorts one whose Genius carries them so much against Arminianism that they come as near as they can to the Antinomian And the other whose Genius leads them so far from Antinomianism that they come