Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	psal_n	psalm_n	verse_n	3,894	5	9.5195	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44497	Essays about general and special grace y way of distinction between; or distinct consideration of 1. The object of divine faith, or the truth to be preached to, and believed by men. And, 2. Gods purposes for dispensing. And, 3. His dispensations of the said truth, and the knowledge of it to men. And, 4. The operations of God with it in men in the dispensation of it. By Jo. Horne, late of Lin-Allhallows.; Essayes about general and special grace.	Horn, John, 1614-1676.	1685 (1685)	Wing H2802; ESTC R216477	249,720	501

and take heed of provoking him to these kind of judiciary proceedings against them such is the import of those sayings worthy our diligent consideration SECT 4. That God in hardning and blinding men doth it by degrees and with such mixture of mercy that till they be totally hardned there may be remedy YEt it 's to be minded too that this hardning and blinding men is not done at once usually but by degrees and till it be fully done there is hope for mercy yea the hardning men in part so as that they run upon their own ways and counsels is ordered of God who is slow to wrath and ready to fongive and delights not in the death of the wicked but rather that they turn and live as a means to bring men upon such rocks and difficulties as by which they may be forced to cry to God for and accept of his mercy and so it 's said Israel is in part blinded Rom. 11. ●5 32. or blindness is in part happened to them till the fulness of the Gentiles be come in and that God hath shut them all up in unbelief that he might have mercy upon them all and so in Isa 63.17 when through their hardness they have run themselves upon miseries and then begin to see the error of their ways they are put upon crying mightily to God look down from Heaven and behold the habitation of thy Holiness and of thy Glory where is thy zeal and thy strength the sounding of thy bowels and of thy mercy towards me are they restrained and O Lord why hast thou madeus to err from thy ways and hardned our hearts from thy fear Return for thy Servants sake the tribes of thine Inheritance yea we may see that Gods hardning Pharaoh occasion'd him to rush himself upon such judgements as somewhat softened him and made him cry for mercy and forgiveness and upon crying for it he had it so rich in mercy is God even to his enemies when by his judgements they are moved to repentance and to relent from their purposes Exod. 9.27 28. yea and had he not then hardened his heart again he and his Servants and so provoked God to harden it too vers 33.34 Chap. 10.1 he might have escaped further judgements But he there again hardening his heart God hardned it more or gave him up to greater hardness even to his surther misery and destruction but we may see how long it was before God came to that with him he had before that hardened his own heart as we noted before Hardening himself after the judgment of the Frogs Exod. 8.8.12 his heart was or remained hardened so as not to take notice of the following judgments tho confessed by his Magicians to be by the finger of God and not by any such arts as they practised and that rushed him upon a another judgment in and by which his heart was some what softened and made 〈◊〉 yield so as to promise to let the people go and to intreat Moses to cry to God for him Who also readily heard him yet then also hardening his own heart again he provoked the Lord to harden it too till he threatens him to send all his Plagues upon his Heart and upon his Servants and upon all his People to make him know that there was none like Him in all the Earth And sure that might have such tendency as in Psal 83.16 That knowing him to be such a one he might seek his Name and indeed adds the Lord for this cause or purpose have I raised thee up made thee to stand or as the septuagint reads it preserved thee namely from perishing in the former plagues from which he was raised up or out of that I might shew in thee my power and that my Name may be declared in all the Earth which might have been all accomplished too without his ruin had he by that forbearance and long suffering in which God yet endured him though a Vessel of wrath madeup or fitted to destruction been led to repentance as his long suffering and goodness doth lead to that Rom. 9.21 with 2.4 5. God says not as some rashly from that conclude that he raised him up much less created him that he might destroy him But he preserved and endured him yet that he might shew his power in him and that his Name might be declared which might have been also in his overcoming his obstinacy and making him yield to seek him as at length he did make him yield to let Israel go upon their own terms and had he then also submitted to have sought Gods Name his power had appeared and his Name might have been declared by him or by occasion of him throughout the Earth with his safety and welfare as it was by Nebuchadnezzer after wand humbling himself before God after judgment executed upon him Dan. 4.1.2 3.34.35 36 37. But he then also yet retaining his wickedness and not seeking the Lord who had so clearly and notoriously made known himself both in the power of his wrath and readiness to shew mercy in his humbling himself before him Exod. 14.3 4. provoked God to harden him further even to give him up to a total hardness to run himself into utter ruin and so accomplish Gods purpose that ways by opposing him And yet that also even his total bardning men to Destruction as destruction follows thereupon and his destroying men when fully hardened as it is a judgment that he is slow in passing and bringing upon men he had rather the issues of their own ways in and upon his hardening them in part might a waken them to repentance Ezek. 33.11 18.32 and that they would thereupon turn to him and live so when he is provoked to it and doth it it is in mercy to other men and for their admonition and warning to listen to him not rebelling and hardening their hearts against him or upon sight of former Rebellions and Self-●dnings which hath provoked God to ●rden or blind them in part to return to God and put away their iniquities that he may have mercy upon them and not ●ave them and give them up also to ●ter ruine So it 's said That God would harden Pharaohs heart at the last to pursue after Israel when he had let them goe and when his heart and the heart o● his Servants turned against Israel to lay Why have we done this that we have 〈◊〉 Israel go from serving us yea Exod. 14.3 4 5 8. he did also accordingly after their so recoyling actually harden it to this end That the ●gyptians might know him to be the Lord even that the remainder of them might know him and so as in Psal 83.6 Seek his Name as also is implyed in the last Verses of that Psalm That the ●ter and everlasting shame trouble confusion and perishing of the obstinate Enemies is ordered to this end That men may know that he whose Name is Jehovah is most high over all

rewarder of them that seek him out or diligently seek him the Saviour of all men especially of them that believe in him And to this the Scriptures bear witness telling us that therein even in the works of God God and his truth are held forth to men to their very Hearts and Consciences even that which is to be known of God his Being Power Eternity Goodness so as leading to repentance and to glorifie him as God and be thankful to him feel after him yea and so as affording argument and motive to trust in him in our miseries and dangers as may be seen Rom. 1.18 19 20 21 28. 2.4 5. Job 5.7 8 9. So that even they that have but them and what God by his Spirit is manifesting in men through them if they be not led to repentance by them and if they do not glorifie him as God and become thankful to him are without excuse which glorifying him as God must needs be to have such honourable apprehensions of him and affections towards him as become him according to the measure of the manifestation afforded by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their being without excuse must needs with reference to that signifie that they can plead no just excuse for their not so thinking of him and affecting him and so demeaning themselves towards him as becomes the Majesty and Goodness of God they cannot plead ignorance or want of sufficient power and grace afforded to have led them thereunto the things of God being not only outwardly set before them in his Works but also so shined into them as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being considered or minded they may be evidently seen 'T is true they do not distinctly discover Christ as made man and suffering and dying for us but that glory goodness and mercy of God which by means of Christ is streamed forth more generally to men is in great measure manifested in them Joh. 1.1 2 3. Col. 1.16 17. Heb. 1.3 And the God they witness and lead to is Christ and God in him inasmuch as it is Christ and the Father in and by Christ who was the Creator Upholder and Orderer of them the heavens declare the glory of God his Greatness Power Majesty and Goodness c. and the Firmament sheweth his handy work who made them day to day teacheth knowledge and night to night uttereth Speech Psal 19.1 2. yea they declare that his name is near so as it may in some measure be seen known and understood of men Psal 75. 〈◊〉 All his Works praise commend and set him forth even him who is God o● Saviour God in Jesus Christ in by and through whom he only ordere● and disposeth of them Psal 145 1● Now concerning this way of evidencing himself and truth let these thing● further be minded 1. That this is an universal Medium of manifesting himself and truth to men both in respect of times and places in all ages and to all People and Nations he affordeth this discovery of himself as Psal 19.3 there is no Speech or Language where their voyce is not heard their lin● is gone out into all the earth and their words unto the ends of the world so as that by these Preachers or Declarers of his Name to be called upon by men it is truly said they have all heard Rom. 10.18 and upon whom doth not his light arise Job 25.3 in this Medium Christ the Word with the Father even that word that was made flesh is the true light lighting every man coming into the world Joh. 1.9 2. That it is not good to argue from what men perceive in and by them to what they speak or hold forth to men no more than its from a blind or purblind mans sight to the things presented by way of object to him they speak forth as much of God as any do rightly discern by them yea and more But all that they speak or signifie it to do not perceive or see what they signifie Something may and oft is set before men that they do not see and often more than they see who see something 1 Cor. 1.21 they set forth God in the wisdom of God though man in his wisdom discerns or knows or approves it not the light shines in the darkness Jo● 1.5 though the darkness in which it shines comprehends it not we may not say there is not so much held forth to all Gods Works as some wiser Philosophers and Poets see because all did not see so much as they though probably some see more and better but rather argue there was so much held forth to all because some did see so much to be held forth the difference was in the sight not in the object nay we that have more light see by that light that they testifie by way of interpretation and intimation of the Ransom and Mediation of Christ and sure they do so and did so always and to all since the sall else the light could not discover that they do so The Object is the same in it self in the light and in the dark in more light and in less though it is not so seen in the dark or in a less light as in a greater yea and the light is one in it self to a quicker and duller sight though a duller sight see not so well by it as a quicker 3. That much less are we to confound with the testimony of God in his Works or that his Works give of him the collections and conceptions of men which they have gathered from his Works in their corrupt wisdom while lifting up themselves in their thoughts and boasting themselves to be wise they have become fools and their foolish hearts were darkned in them Rom. 1.21 22 23. as the Apostle speaks plainly distinguishing between what God manifested by his Works to and in men and what they becoming vain in their imaginations and much more when for that vanity they were given up of God to a reprobate mind concluded from them and traditionally laid down for truth concerning him as about the plurality of Gods the acceptableness of Image-worship to him things clearly discovered to be false even by the light of God shining in those Works as by that Paul reproved them Act. 17.24 25 26 27. The Philosophers conceived and taught many things from what they see in Gods Works which yet his Works did not signifie to them even as many now do collect and gather many things from the words of God perverted by them and set up forms of faith and worship which yet were never therein taught by him 4. That without question God that is no respecter of persons Act. 10.34 Rom. 2.11 accepts all in every Nation who by such means as he affords them sincerely grope after him and seek him and therethrough are brought to fear him and work righteousness upon the account of and through Christ the Saviour of the World and Mediator of God and