Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	act_n	holy_a	spirit_n	2,702	5	5.2045	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76313	A door of salvation opened unto all men: or a short treatise, discovering that all man-kinde as they are considered under the fall of Adam, have an equal and a like respect with almighty God, and that by Jesus Christ he hath prepared eternal salvation for all, and afforded unto all, means sufficient to bring them thereunto. In which also, sundry objections, grounds of reason, and texts of scripture, for the contrary opinion are alleadged and answered. / By R.B.	R. B.	1648 (1648)	Wing B166; Thomason E1166_1; ESTC R208726	64,273	125

receive the Holy Ghost Acts 2.38 Have ye received the Holy Ghost since ye believed Acts 19.2 In whom also after that ye believed ye were sealed with that holy Spirit of promise Ephes 1.12 13. For ye are all the Sonnes of God by Faith in Christ Jesus Galat. 3.26 And because ye are Sons God hath sent forth the Spirit of his Son into your hearts Galat. 4.6 By the first of these wherein the Spirit by doctrine with signes and wonders for the confirmation thereof Heb. 2.3 4. Speaketh to the eares and eyes of men graciously and lovingly striving thereby to convert them from their evill wayes Gen. 6.3 beseeching them by all the mercies of God to present themselves living sacrifices unto him holy and acceptable which is their reasonable service Rom. 12.1 hee enforceth none in any such sort but that possibly they may resist and rebell against him therein according as the Israelites are often charged Ye stiff-necked and uncircumcised in hearts and eares saith Steven speaking unto them ye doe alwaies resist the holy Ghost as your Fathers did so doe yee Acts 7.51 They rebelled against and vexed his holy Spirit therefore he was turned to be their enemy and fought against them Esay 63.10 Yea so far may the wickednesse of men heerin be extended as not only wilfully and stubbornly to resist and oppose but most maliciously to blaspheme him and to attribute his very doctrines and wonders to Beelzebub the prince of Devils Matth. 12 24-27 John 8.48 Nor yet in the second place are any of those who are actually possessed with the holy Ghost necessitated thereby to the obedience thereof as is manifestly implyed first in those many exhortations contained in the Scriptures To walke in the Spirit Gal. 5.16 Not quench the Spirit 2 Thes 5.19 Nor grieve the holy Spirit whereby ye are seal'd to the day of redemption Eph. 4.30 But secondly more especially in those Scriptures wherein it is clearly supposed by the Apostles of Jesus Christ taken for granted that those persons who have been made pertakers of the Holy Ghost may fall away from the obedience of it Hebr. 6.4 doe despite unto it heb 1.29 and so defile their bodies the temples of it as to bring the sorest destruction condemnation upon themselves by reason thereof Know ye not saith the apostle that ye are the temple of God and that the spirit of God dwelleth in you If any man defile the Temple of God him shall God destroy 1 Cor. 3.16 17. compare here with Heb. 10.29 And this more evidently may serve to demonstrate that the Spirit in the Ministery thereof doth not enforce regeneration and purity in any for if that it should enforce purity in the uncleane much more should it preserve purity in those that are clean and become temples thereunto And therefore when it is said That the Cretians were renewed by the holy Ghost it must be understood that they were renewed thereby no otherwise than through their diligent hearkning unto receiving the blessed doctrine thereof revealed unto them by the Apostles preaching From whence it is that the Apostle Peter in his first Epistle the second chap. verse 22. writing unto Believers thus expresseth himself Having purified your own souls in obeying of the truth through the Spirit Plainly intimating that no man is renewed by the Spirit any otherwise than through their applying themselves unto the doctrine and instruction thereof The other Text is 2 Tim. 1.9 the words whereof are these Who hath saved us and called us with an holy calling not according to our workes but according to his own purpose and grace that was given us in Christ before the world Which will not prove that God doth necessitate the faith and salvation of any man seeing that that the grace that was given to the persons heer spoken of before the world by which they were called and saved in verse the 10. is declared to be none other than the grace that was manifested by Christ at his appearing so also in Titus 1.1 2 8. and therefore by the latter we are to measure the former by the grace manifested judge determine what that grace was that was given them before the world Now the grace of God towards man-kinde manifested by Christ at his appearance is by Paul in Titus 2.11 12. before cited thus discribed The grace of God saith he that bringeth salvation to all men hath appeared teaching us that denying ungodlinesse and worldly lusts c. to looke for the blessed hope and glorious appearing of the great God and our Saviour Jesus Christ which generall description in other Scriptures is unfoulded into these particulars viz. That God so loved the world that he sent his Son to be a Saviour thereof Joh. 3.16 17. And on purpose by his death to destroy death Heb. 2.14 and therely deliver man from the curse of the Law consisting therein Gal. 3.13 of which all men stood guilty Rom. 3.23 And by his resurrection to bring life immortality to light 2 Tim. 1.10 And in that estate to prepare mansions of glory and happinesse to be possessed of all those that repent believe c. That is to say That love God for his grace and mercie manifested towards them 1 John 4.19 Which consisteth in keeping his commandments 1 John 5.3 Or in loving of Jesus Christ being revealed unto them and keeping his precepts John 15.10 And that thus repenting believing c. men are required with confidence to hope and with patience to waite for the promised Salvation 1 Iohn 3.19 20 21. 4.17 Titus 2.11 12 13. 2 Tim. 4.7 8. Heb. 10.36 This then being the substance of the grace of God manifested by Christ at his appearing the grace that was given to men before the world is to be understood as followeth viz. That God forth of his rich grace pity and compassion considering all mankinde fallen from their first estate and become guilty of everlasting death resolved to send his Son into the World to redeem them from thence to restore them again to immortality to prepare for them therein a heavenly Kingdome to open unto them a way thereinto to invite them to walke therein and walking therein in the end to give them the possession thereof According to which grace Paul and Timothy were called and saved and not according to their workes of righteousnesse by the Law which is all that can rationally be inferred from this Scripture And this is further confirmed by that which followeth in the 13. verse where Paul exhorteth Timothy To hold fast the forme of sound words which he had heard of him in faith and love which is in Christ Jesus which exhortation seemeth to be grounded upon the turning away from the truth of many in Asia mentioned verse 15. the which would be altogether inpertinent as also that caution which he giveth him 1 Tim. 1.19 To hold faith and a good conscience whereof some had made shipwrack If that

A DOOR OF SALVATION OPENED Unto all Men OR A SHORT TREATISE Discovering That all man-kinde as they are considered under the fall of Adam have an equal and a like respect with Almighty God and that by Jesus Christ he hath prepared eternal Salvation for All and afforded unto All means sufficient to bring them thereunto In which also Sundry Objections Grounds of Reason and Texts of Scripture for the contrary Opinion are alleadged and answered By R. B. Ezek. 18.4 Behold all souls are mine as the soul of the father so also the soul of the sonne is mine the soul that sinneth it shall die London Printed for Wil. Larnar and are to be sold at the sign of the Blackmore near Bishops-gate 1648. TO The Impartial READER AS concerning what I here present unto thee I am neither ignorant of my swerving therein from the common Opinions of the Times nor yet insensible of the many censures I shall incurre from some by reason thereof But He that observeth the winde shall not sowe and he that regardeth the clouds shall not reap Eccles 11.4 The scope of Scriptures and light of reason is the ground of my belief and my onely rule in this From which I have not consciously erred in any thing contained therein Notwithstanding considering mine own with the common frailty of all men now living I crave not thy acceptance in any thing more than what after a diligent perusall with a free and impartiall examination upon the fore-said Grounds shall appear warrantable unto thee All which I humbly desire thee as well for thine own happinesse depending thereupon as for the good and benefit of others thankfully and gladly to receive in the love thereof faithfully to practice and industriously to promote in thy whole Conversation And so referring thee to the Discourse it self and the Grace of God discovered therein I rest Thine in all Christian duty R. B. A TABLE Directing to some of the most principal Heads contained in this TREATISE A ALL men as they are considered in Adam have a like esteem and respect with God page 5 7 8. Adam made mutable and why pag. 33. Adams first offence incurred not the damnation of hell 58. C Children not dead in trespasses and sins nor liable to the damnation of hell by birth pag. 57 58. Christ was sent into the world to be a Saviour for all men pag. 16 17 18 19. Christ hath redeemed all men from death brought upon them by Adams disobedience 13 32 58 92. Christ hath prepared and opened a way to eternal life for all men pag. 13 14 47 48. When the Covenant of Grace was given p. 92 93. That it is extended unto all men p. 90. How works are required thereby to Salvation p. 79 80. Wherein it is most properly distinguished from the Covenant of works p. 83 84 85 86 87. And in what respects it is to be esteemed a Covenant of Grace p. 87 88 89. E None elected to Salvation as they are considered in the estate of disobedience p. 72 73 80. F Wherein Faith consisteth p. 51. How it is begotten in men ib. That none are unavoidably enforced thereunto p. 5 6 16 17 18 19 20 21 22 23. That if Faith were enforced none could be justified by it p. 44 45 46 54 55 56. In what respect it is said to be the gift of God p. 50 51 52 53 54. That men may possibly fall away from it p. 11 12 14 101 102 103 104. G That God requireth not more of any men to their Salvation then what by the improvement of the means they may perform p. 22 23 24 27 36 37 42 43. God neither hardeneth the hearts blindeth the eyes nor worketh wickednes in any men p. 31 32. H That all vertue and vice proceedeth from the hearts of men p. 44 45 54 55 56. That every mans judgement at the last day shall be according to the things only that were freely chosen and entertained therein ibid M In what respect it is said That the naturall man perceiveth not the things of the Spirit of God p. 57 58 59 60 61 62 63 64 65 66. How men are taught of God and drawn unto Jesus Christ p. 66 67 68 69. How it is wrought in them to will and to do c. p. 69 70 71. How it is given unto them to repent p. 77 78 79. To believe in Christ and to suffer for his sake p. 76 77. And how God putteth his Laws into the mindes of men p. 95. to the end of the Chapter S That no man can be saved without the grace of God nor no man be saved thereby without his obedience unto it p. 15 16. In what nature Salvation is given by God unto men p. 15 16 49 50. And what in generall is required of all men for the obtaining thereof p. 55 56 81 82. To the Reader Reader THrough want of opportunity to attend the Presse several escapes have been made in the Printing hereof and some of them such as pervert the very sence of the place where they are committed most of which in the two first sheets I thought good more especially to give thee notice of to the end that thou mightest correct them as well as any other which thou shalt observe in the reading of the whole Errata PAge 4. lin 4. for from the enjoyment read and the enjoyment p. 18. l. 28. for other r. greater p. 19. l. 18. for made in under r. made in him under p. 20. l. 3. for deny r. denieth p. 24. l. 5. for tendreth r. rendreth p. 27. l. 19. for we r. men p. 27. l. 22. for inveterable r. inveterate p. 30. l. 5. for magnified r. imagined p. 38. l. 14. for oppose r. opposeth p. 62. l. 31. add which p. 67. l. 1. for Israel r. Ephraim p. 69. l. 32. for and happines r. and of obtaining happines p. 74. l. 11. for apprehended r. applied p. 80. l. 24. for with r. by p. 95. l. 23. for he r. I. p. 99. l. 24. dele from this text p. 100. l. 6. add and. p. 105. l. 1. for this r. his Postscript p. 2. l. 12. for internity r. infirmity ibid. p. l. 19. for offered r. afforded A DOORE OF SALVATION OPENED UNTO AL MEN. The Introduction FOrasmuch as man-kinde commeth not into this World alwaies to continue therein but is appointed after a short space to leave the same and returne to corruption And forasmuch as we are abundantly admonished by God in the Scriptures of our Restauration from thence to an estate of Immortality in the World that is to come wherein every man shall receive according to his deeds done in this life and are thereupon often required to remember their latter end Deut. 32.20 to wit death and Iudgement to come to the intent that from the consideration thereof they may be lead so to passe the time of their being here in feare 1 Pet. 1.17 that it may go well with them at that day It having

been subdued to the love and obedience of him are charged with forgetting God their Saviour and maker with forgetting his workes Psalm 106.21 13. Deut. 32.18 With forgetting that they were purged from their old sinnes 2 Pet. 1.9 Are called forgetfull hearers of the word Jam. 1.25 and resembled to a man beholding his naturall face in a glasse and straight way forgetteth what manner of man he was Jam. 1.23 24. plainly arguing that the consideration of the love and goodnesse of God towards men is the only and effectual means to beget the love and obedience of God in them 3. But let it be granted That the Apostle in these words doth conclude that faith whereunto Salvation is given is the gift of God yet it will not from thence follow That it is by him necessarily begotten or enforced in any men 1. Because that in the Scriptures that is declared to be given which is only offered to mens acceptation to receive or refuse as themselves shall please So Ephron the Hittire gave the field of Machpelah and the Cave that was therein to Abraham Gen. 23.11 And the souldiers that crucified Christ gave him to drink wine mingled with myrrhe but neither the one nor the other of them were thereby possessed with that which was so given unto them because they refused to accept thereof Genesis 23.12 13 17. Mark 15.23 2. That in the Scriptures is said to be given by God unto men which is no otherwise obtained then through a free voluntary use and improvement of such means which he hath vouchsafed unto them for those ends These are the children saith Jacob Gen. 33.5 which God hath graciously given unto thy servant he giveth food to all flesh Psal 136.25 He gave the Israelites their corn and their wine and multiplied their silver and their gold Hos 2.8 He giveth us saith the Apostle richly all things to enioy 2 Tim. 6.17 And thus God hath given eternal life to all men in his Son 1 Joh. 5.10 11. So God being said to give faith unto men when he only affordeth unto them the means thereof Act. 17.31 That faith which is obtained by the use of that means must needs be acknowledged to be his gift also And therefore as the Scriptures testimony that salvation is of grace and the gift of God is no sufficient evidence to prove that therefore it is conferred upon men any otherwise then in the nature of a reward and recompence of their obedience repentance c. So neither is the Scriptures evidence That faith is the gift of God a sufficient ground to prove that therefore it is either infused into mens hearts by the Spirit of God or intruded upon them by the irresistable operation thereof or that it is any otherwise obtained by them then through the voluntary use and improvement of the means that God hath vouchsafed unto them for that purpose It is declared That God gave the Israelites bread from heaven and fed them thereby Psal 78.25 Joh. 6.31 Deut. 8.3 And yet none will from thence affirm That he either inspired them therewith or enforced them to eat thereof or that their sustentation thereby did not wholly depend upon their own voluntary gathering and applying the same thereunto according as the Lord commanded Exodus 16.16 Numb 11.8 To conclude therefore this Argument seeing as it was shewed before that God only regardeth the hearts of men And that his love and displeasure is directed towards them according to that which he observeth to be chosen or refused therein vertue and vice life and death proceeding from thence * Life and death is therefore said to be in the power of the tongue Prov. 18.21 And that by our words we shall be justified and by our words we shall be condemned Mat. 12.37 because that the tongue is presupposed to be the infallible Interpreter of the heart and that nothing is uttered by the one which is not first chosen and determined in the other Mat. 12.34 which plainly argueth That all vertue and vice proceedeth from thence and that every mans judgement in the day of Christ shall be not according to such thoughts or actions whereunto they were enforced but according to that which was freely chosen embraced and accepted by them in their own hearts Pro. 4. 23. If that faith and repentance did not proceed from the free and voluntary choice of mans will as thereby in the sight of God he should not be distinguished from the impenitent and disobedient so neither should he finde any favour or acceptation with God by reason thereof or receive any reward from him at the last day for the same If I doe this thing willingly saith Paul I have a reward 1 Cor. 9.17 but otherwise not as his words doe clearly imply And therefore to the end that all men may obtain eternal life life and death being by Almighty God set before them Deut. 30.19 it concerneth them to hearken diligently to wisdoms voice calling upon them to choose the fear of the Lord Prov. 1.29 And from a thankfull apprehension of his goodnesse discovered unto them with uprightnesse of heart to apply themselves to the obedience of him and that whatsoever they doe to doe it willingly and not grudgingly nor of necessity knowing that he only loveth the chearfull giver from whence the widdows mite being offered with affection becometh a most acceptable sacrifice unto him He desireth not to reap where he hath not first sowed yet he expecteth from us according to the talents delivered unto us the which therefore every man ought faithfully to improve And in so doing when the Lord shall return to take an account of his servants he may assuredly conclude That he will graciously imbrace and receive him with this heavenly Eulogy Well done good and faithfull servant enter thou into the joy of thy Lord when the wicked and slothfull servant shall be cast into outer darknesse CHAP. VIII Serveth for the clearing of such Texts of Scripture which seem to imply a disability in men to improve the means vouchsafed unto them for their salvation AGainst that which hath been said there are two main Objections which require some further Answer to be given unto them The first of which is grounded upon such Scriptures which seem to imply a disability in men to improve the means vouchsafed to their salvation The second is grounded upon such other Scriptures which seem to import repentance faith c. to be necessitated in men by the irresistable power of God The Scriptures appertaining to the first of these Objections are these and such like Ephes 2.1 2 3. 1 Cor. 2.14 John 6.44 2 Cor. 3.5 which in order I shall endeavour to clear and so proceed to those which belong to the second 1. From the first of these Ephes 2.1 2 3. the words whereof are as followeth And you hath he quickned who were dead in trespasses and sins Where in times past ye walked according to the course of this world

to write his laws in the hearts of the Israelites in the later daies rather then in the former was because that in the later daies by the Ministery of his Sonne he would more abundantly demonstrate his love and goodnesse unto them then formerly he had done by the Ministery of any of his servants The which although it did most powerfully tend to imprint his Love and Fear in them and to perswade them to deny all ungodlines and worldly lusts and to serve him in righteousnes and true holines all their daies Lu. 1.74 75. yet forasmuch as that means did not inevitably effect the same in them for if it had then they should all of them been converted thereby therefore it cannot from hence be rightly inferred from this text That God hath promised effectually to beget the love and fear of himself in any one man more then another 2. It is also to be considered That when God in the Scriptures saith that he will doe this or that it doth not alwaies imply an absolute and peremptory resolution in him necessarily to enforce and bring the same to passe but to administer such means whereby he knoweth that men either by a direct or indirect use thereof will or may be induced to the doing of that which he saith he will doe In the later respect it is that he speaketh when he saith I will harden Pharaohs heart because that considering him to be a proud covetous tyrant he knew that he would take occasion of obstinacy against him by reason of his mercy towards the oppressed Israelites notwithstanding all his signes and wonders shewed unto him powerfully tending to humble him to the very earth before him and refuse to let them depart out of his Land as he was commanded And in the former respect are the words of the Apostle 1 Tim 2.4 to be understood when he saith That God would have all men to be saved And so likewise are the words of Christ in Iohn 12.32 to be taken where he saith And I if I were lifted up from the earth I WILL DRAW all men after me because that by his Death and Resurrection he should further manifest himself to all men to be the Saviour of the world For as when he affordeth unto men the means of repentance he is said thereby to purge them from their filthinesse though that they be not actually purged thereby as was shewed before in Ezek. 24.13 So according to these Scriptures when he dispenseth meanes extraordinary tending to lead men to Conversion and Salvation Then more especially it is said That he will put his Laws into their hearts will draw them to Christ and will have them to be saved Thirdly It is to be considered That like as God faith That he will write his Laws in mens hearts circumcise their hearts make them new hearts and new spirits Ier. 31.33 Deut. 30.16 Ier. 36.26 Even so he also requireth men to write his Laws in their hearts Prov. 7.3 Circumcise their hearts Ier. 4.4 and make to themselves new hearts and new spirits Ezek. 19.31 Now as the Evangelical precepts are not to be expounded against the promises so neither are the promises thereof to be expounded against the precepts and if considered together they are to be understood as if God should say I will afford means unto you for these ends do you improve them thereunto If it be said that these precepts serve only to expresse unto men that which God promiseth to work in them It is answered first That this is a very forraign exposition and will neither be warranted by Scripture or sound reason God being never known to require of men that which he himself promiseth to doe for them and most irrationall to conceive that he should not rather expresse his goodnesse towards men in requiring them to wait upon him for the things that he purposeth to bestow upon them then to give them precepts for the doing thereof thereby to divert their hopes and expectation as from the promises and to set them on work to beat the air or to make brick without straw But secondly seeing it is manifest that these precepts are unto all men and as manifest that all men have not the things enjoyned therein effected in them it cannot in any wise be supposed that the intent of God in them should be to expresse what he himself would work in men but to enforme us that his promises to put his Laws in mens mindes to write them in their hearts to make them new hearts c. consisteth only in affording unto them means serving for those ends which they themselves are enjoyned to improve for the effecting thereof 4. Lastly It is to be observed That those very persons the Israelites to whom this promise hath the most principal relation unto whom the Apostle most directly applieth the same in the 10 Chapter to the Hebrews are notwithstanding by him evidently declared to be under a possibility of sinning wilfully against the knowledge of the truth of trampling the Sonne of God under their feet and counting his bloud the bloud of this Covenant wherewith they were sanctified an unholy thing and of doing despite unto the spirit of Grace and thereby of incurring to themselves the sorest punishment judgement and fiery indignation which possibly could not be if that God in this Covenant had absolutely promised or undertaken to put his laws in their hearts and write them in their mindes c. as it is supposed or any otherwise then by administring unto them means for those ends which possibly might be neglected and contemned by them But because that this Scripture serveth so clearly to discover the intent and nature of this Covenant it shall be rehearsed verbatim Heb. 10.16 This is the Covenant that I will make with them after those daies saith the Lord I will put my laws into their hearts and in their mindes will I write them And their sinnes and iniquities will I remember no more Now where remission of these is there is no more offering for sin Having therefore brethren boldnesse or liberty to enter into the holiest by the bloud of Jesus By a new and living way which he hath consecrated for us through the vail that is to say his flesh And having an high Priest over the house of God Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water And let us consider one another to provoke unto love and to good workes Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching For if we sinne wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sinnes But a certain fearfull looking for of judgement and fiery indignation which shall devour the adversaries He that despised Moses Law died without mercy