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
A85830	Shadowes without substance, or, Pretended new lights: together, with the impieties and blasphemies that lurk under them, further discovered and drawn forth into the light: in way of rejoynder unto Mr Iohn Saltmarsh his reply: entituled Shadowes flying away. Wherein nothing lesse is shewed to have been performed, then what the title page importeth; or the preface promiseth. As also, divers points of faith and passages of Scripture are vindicated and explained. / By Thomas Gataker, B. of D. and pastor of Rotherhith. Published by authority.	Gataker, Thomas, 1574-1654.	1646 (1646)	Wing G326; Thomason E353_25; ESTC R201089	123,738	127

be content to take these and teach them such as they be and as the writers of holy writ have ascertained them to be And yet give mee leave to be so bold as to tel you so much of my mind by the way that I shall ever conceive just cause to qestion that faith that shunneth this touchstone that refuseth to be tried by such signs and marks as the Apostles have propounded for that purpose c Repl. Ibid. But is that say you the best spirituall assurance that is from our spirit in part or from God alone from our reasoning or his speaking can a spouse argue better the love of her friend from his tokens and bracelets or from his owne word and letter and seal 1. Sir we contend not for prerogative as was before said that is a qestion of your owne no assertion of ours 2. The assurance gathered from the gratious work of gods spirit on our souls and the effects of the same is not an assurance taken from our own spirit but from Gods spirit d 1 Joh. 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his spirit 3. Our assurance rightly and truly raised by our reasoning from Gods gratious work in us is a true and a divine testimony as a e Habent testimonium in verbo Dei suntqe non minus divina mandata qae ex certa Scripturae sententia bona consequentia deducuntur qam qae totidem literis syllabis in Scripturis exprimuntur Chemnit exam trid part 1. p. 19. conclusion necessarily deduced from Scripture is a divine truth as well as that that is expresly found in Scripture yea the Apostle tels us that f Rom. 8.16 the Spirit of God bears witnesse together with our spirit Nor doth the one therefore simply weaken the work of the other 4. A bracelet or a frontlet barely sent or given may argue some good will but makes no engagement there must be some letter or g Pignus est donum verbo vestitum Reg. Jur. word of promise added that must effect that And that these spirituall endowments want not Wee have Gods word h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maca. hom 39. his letter his hand writing his seal both testifying to us and giving us assurance that these things are his earnests as your self before confest 5. Yea but i Repl. Ibid. the Spirit is k 1 Joh. 5.8 one of the three that beareth witnesse on earth and in whom after ye beleeved you were sealed with the Spirit of promise That l Rom. 8.16 The Spirit bears witnesse and that together with our spirit is acknowledged and that the faithfull are said to be m Ephes 1.14 4.30 sealed by the Spirit the Apostle is expresse for it but the qestion is what manner of sealing it is that is there meant And it is such I suppose as rather crosses then furthers what you would have Which to make manifest I shall in the first place crave leave that I may without offence or prejudice a little rectifie the Translation and render the text as the Originall yeelds it the words run thus n Ephes 1.13 In whom o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credens Marc. 16.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credentes Luc. 8.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere Marc. 9.23 2 Thess 2.11 Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 audiens Mat. 2.3 4.12 8.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 audientes Mat. 15.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 audire Mat. 13.42 13.15 17. beleeving or having beleeved or when you beleeved you were sealed Now the sealing here mentioned I take to consist in the inward endowments of sanctifying grace whereby the Spirit set Gods mark and seal on them at the time of their conversion and receiving of Christ My reasons are briefly 1. The sealing here mentioned is generall common to all beleevers p 2 Cor. 1.21 22. us with you and you with us saith the Apostle of those at Corinth and the self-same hee presumeth here of all the faithfull at Ephesus 2. It is said of them that they are thereby sealed as elsewhere not that thereby redemption is sealed unto them but that q Ephes 1.13 4.30 they are thereby sealed unto it which implies some impression of a seal or signature stamped on them And herein some difference seems to be between the outward seals to wit the r Rom. 4.11 Sacraments and the inward seal of the Spirit that they seal the covenant to the soul this seals the soul to the future benefits contained in the covenant which in due time they shall be possessed of the Sacraments seal to all that receive them indifferently for the truth of the covenant else were not wicked ones ſ Jer. 34.18 covenant-breakers with God effectually for their good and benefit unto those alone that believe and repent The Spirit seals in the manner above mentioned not the truth of the covenant alone but the benefit of it unto the party thereby sealed as having interest in and unto all the good things therein contained and being by what hee hath already received marked out for and sealed up unto whatsoever thereof is yet behind 3. That which is here called the seal of the Spirit is else-where called the t Rom. 3.23 first-fruits of the Spirit as a parcell of that which in the ful crop is hereafter expected and of the same nature with it 4. That other place plainly parallell to this wherein by divers severall tropes under severall distinct notions this one and the self same thing is decyphered to me seems to carry it along this way u 2 Cor. 1.21 22. He it is saith the Apostle that assureth or rather w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ensureth us in Christ or x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into or unto Christ and hath anointed us who hath also sealed us and given or put the earnest of his spirit on our hearts Whence I thus reason Look how God ensureth us so he anointeth us and how he anoints us so he seals us and how he seals us so he gives us his earnest or puts his earnest into us But it is the gratious indowments of his sanctifying spirit wherewith he anoints us as all Interpreters hold that ever I read And it is the same therefore whereby God sealeth and ensures us as by his y Ephes 1.14 earnest to himself And this being as I take it with other good z ●llyric Cal● Pisc Ba●n alii Autors the genuine sense of that scripture the contrary whereunto I suppose you will not be able easily to evince it little helps you in ought that you would conclude from it but it much strengtheneth that which you so mightily oppose 6. * Repl. Ibid. Can any inference or consequence drawn from faith or love or repentance or obedience in us so assure us as the breathing of Christ

dy g Ephes 5.5 you know that no Whore-mongers nor unclean person or covetous man who is an Idolater hath any inheritance in the Kingdom of God and of Christ with many others of the like straine But h Reply p. 5. § 1. you blame not you say any that bid men repent or be sorry for sins be humbled c. if they preach them as Christ the Apostles did as graces flowing from him and out of his fulnesse and not as springings of their own and waters from their fountain as if these legall Teachers with Moses would make men believe that they could with such rods smite upon mens hearts as upon rocks and bring waters out of them be they never so hard and stony But Sir in all this your rhetoricall flourish for that it seems you have not lost or left with your Logick you doe but i Omissis super qibus pugna est de scammate loco certaminis egred ens in peregrinis alienis disputationibus immoratis Hier. ad Pammarh run out of the lists and leaving your adversary k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non po est adversarium vincere qi in dimicando non hostem sed umbram petit Lactant. l. 3. c. 28. skirmish with your own shadow For 1. That they preach these things as Christ and his Apostles did hath formerly been shewed and shall hereafter again be further made manifest when we have occasion to consider of and compare together the particulars of either 2. It cannot be proved nor doth it any way appear that either Christ or his Apostles in the pressing of these things no more then the Prophets before them did alwayes in their sermons and preachings make mention withall of Christ as the person from whose fulnesse the grace did flow whereby they were or might be enabled to do that which was then required 3. That we preach these things to people as springings either of their own or our own and waters from our own fountain or theirs to whom wee preach them for you so speak as it is not easy to tell whither you mean but whither of the two it be that you entend it is a calumnie and l Turpe est hominem ingeniosum aut ingenuum etiam id dicere qod si neges probare non possit Lact. Ibid. such a charge as you are no way able to make good but would fain fasten somewhat whereon to ground matter of reproof on those whom you have engaged your self to traduce that you might have some colour to bear out your satyricall jeering and girding at them in that your dramaticall discourse 4. You grant Sir that we presse these things as the Prophets did But Sir should either you or any other say that the Prophets of God did so preach them as you here imply that we do he should therein do them most notorious wrong as charging them with a deniall or not ackowledgment at least of that grace of God wherby those whom they preached these things unto should be enabled unto the doing of them nor can there be any difference assigned between the spring and fountain from whence any such grace then issued and that from whence the like now flows In plain terms look from whence or from whom any now receive power to beleive repent be humbled and the like from thence and from him so many as in those times beleeved repented were humbled received the like power then and the Prophets teaching herein was according to the truth of God and of the thing it self in those times as well as Christs and his Apostels in their times was 5. You abuse us notoriously when you bear men in hand that we would have them to believe that we can by such rods as these so smite upon their rocky hearts as to make water run out of them No Sir you speak untruly we professe no such matter yet we believe that by such preaching God is able to break and mollifie the most flinty heart that is and we find by good proof that by such preaching and pressing of repentance and reformation as you scof at God hath to admiration wrought in this kind and m See Act. 2.23 38 41. 3.19 with 4.4 given thereby such successe to his own ordinance as may justly give you cause to be ashamed and abased as well as abashed for your jeering of it and girding at it in that manner as you do 6. How bold soever you think you may be with us you might have done well to forbear your unmannerly dealing with Gods Prophets with whom too oft you are overbold Could it not suffice you to spend your purulent matter on us but you must needs spit some of it in Moses his face where find you that n Exod. 17.6 Moses believed that he could with his rod make the Rock give water It was neither Moses nor the rod that made the Rock run with water but God who stood by to the deed upon his smiting of the Rock Nor did Moses believe that he could himself effect such a work by any power that himself had nor did either he or any other of Gods Prophets presume that by any power of their own they or their preachings were able to work on the hearts of those whom they spak to o See Deut. 29.4 30.6 Esai 1. ●5 57.18 63.11 17 18. Ier. 5.23 31.18 Zech. 12.10 unlesse God pleaseth to second them and to accompany that his ordinance by them with the powerfull work of his holy Spirit But say you p Reply p. 6. § 1. we agree with you that repentance and sorrow for sin and humiliation and self-deniall are all to be preached and shall contend with you who preacheth them most and clearest And Sir for this I may very wel refer my self unto those that have been frequent auditors of your Antinomian teachers how rise and serious or how sparing rather and superficiall they are in this subject if ever at least they light on it It is to to well known to be concealed or dissembled what their dealings are in this kind by the concurrent reports of persons judicious and well affected who having either occasionally or living in those places where they have lectured oft heard divers of them too constanly and consonantly affirme that they could seldom or never hear them handling this theam unlesse it were by telling them as you do in this Treatise that it is enough for them q Treat p. 84. to beleive that Christ hath repented for them and confessed r See Gods eye c. p. 25. their sinns for them No Sir their teaching runnes in an other strain and bends mainly an other way to encite to joviality and being fro-like and making merry To which purpose they have not stuck some of them to tell their hearers that Jesus Christ when he was here upon earth lived all his life long as if he had been set upon