Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	bring_v	good_a	treasure_n	13,062	5	10.6433	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52615	The system of grace, and free-will as 'tis held in the Catholick Church, and the Church of England; proposed, and vindicated. In a visitation sermon. By Stephen Nye.	Nye, Stephen, 1648?-1719.	1700 (1700)	Wing N1509; ESTC R217852	12,408	33

we are disposed to do or even to will Good But for the right and full apprehending this first Article 't is to be noted that By the Grace of God is sometimes meant the Act and sometimes the Habit of Grace The Act of Grace is any Operation or Motion of the Divine Spirit upon our Spirits whereby it exciteth us to Good or enables us therein The Habit of Grace is the gracious or good frame of Mind that is begot in us by the many former good purposes and Acts that had been caused in us by the particular Motions or Actings of the Divine Spirit If the Pelagians or Semipelagians had observed this they would not have alledged the purpose of King David to build a Temple to God nor St. Paul's essaying to preach the Gospel in Bithynia They would not have pleaded that God forbad David and forbad that Apostle to execute their Purposes and that therefore tho they were indeed good purposes of necessity they proceeded not from a motion of God's Spirit That God forbad them sheweth indeed those Purposes came not from what we have called the Act of Grace namely a particular Motion of the Divine Spirit But they might and did proceed from the Habit of Grace from the gracious or holy Frame of their Minds that had been wrought in 'em by former Motions and Operations of the Spirit In short I say every good Purpose as well as good Action is from Grace either from that Grace which is a particular Motion of the holy Spirit Or from the Habit of Grace that ariseth from the many former Motions of the Divine Spirit and disposes us to well-doing in the general 'T is very plain I think that this Reflection fully and clearly answers to that Exception raised from David's and Paul's holy Purposes which God forbad For we do not say that all good Intentions and Actions are from the Act of Grace which is a particular Motion of God's Spirit No many good Actions as well as Purposes are from the Habit of Grace even that good Frame of Mind that was generated by some former Actings of God's Spirit I need only to add here that tho the Instances of David and of Paul do not prove that we can design Good much less can do it without Divine Grace Yet they prove with certainty the Doctrine of the Church that good Actions or Designs may proceed from the mere Habit of Grace from a reformed renewed regenerate Heart or Mind without a particular Motion of the Spirit of God For had those good Purposes of David and Paul issued from an immediate and particular Motion of the Divine Spirit called the Act of Grace 't is not imaginable they would have been forbid as we see they were 2 Sam. 7.5 Acts 16.17 I am persuaded also this is our Saviour's meaning in those words Mat. 12.35 A good Man out of the good Treasure of his Heart bringeth forth good things q. d. the renewed reformed Frame of the Heart doth as easily and naturally yield sutable Actions as an ill Man from his vitiated corrupt Heart vomiteth evil Actions Designs and Words 2. What ought to be chiefly observed and insisted on but is commonly overlook'd by the Managers of the Dispute concerning Grace and Free-will I say what is most material in this Dispute is The Grace of God sufficient to Conversion and such a Frame of the Heart as we have just now described is common to all Is so given to all that no Person doth miscarry but by a wilful neglect or dis-use of the Grace given to him Let us briefly but effectually prove this Article it will dissolve most of the Difficulties that are objected by contending Parties through this whole Question For a general Proof of it we may observe that As so many Texts do aver the necessity of God's Grace to enable us to do or to will that which is good Many more express Texts require of ALL Repentance and Well-doing and other Texts declare 't is much against the Will of God that any should perish Therefore these latter Texts plainly suppose an universal Grace of God a general common Grace given to all For it were a most wretched Impertinence or a manifest Mockery to command all Men every where to repent which are the express words of holy Scripture Or to blame and upbraid them for want of Faith or of Righteousness And yet much more to damn them for the lack of these things professing in the mean time that God willeth not that any should perish but that all should be saved I say this were an open Mockery or an Impertinence if there were not a common and general Grace of God in the use of which we can do as is required of us can believe repent and do Righteousness I take this to be a very solid Proof of universal Grace namely that universal Grace is supposed and is implied in the Commands and Reproofs of the Divine Word In the Exhortations used to All at present and in the Judgment that God will pass at last on all impenitent unreformed Persons And finally in the repeated Professions made by God that he willeth not that any should perish but that all should be saved 1 Tim. 2.4 He willeth all Men should be saved 2 Pet. 3.9 Not willing that any should perish but that all should come to Repentance He even confirmeth this with an Oath passed to us Ezek. 33.11 As I live saith the Lord I have no pleasure in the death of the wieked but that the wicked turn from his way and live Nor does there want particular Proof of universal Grace or that sufficient saving Grace is given to all John 1.16 Of his Fulness we have all received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace upon Grace or abundant Grace or as Grotius here Grace gratis Ephes 4.7 Vnto every one of us is Grace given according to the measure of the Gift of Christ Titus 2.11 The Grace of God that bringeth Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuxit omnibus hominibus hath shone out unto all Men. So that the Grace of God that Grace which bringeth Salvation whatsoever we take it to be or whereinsoever we imagine it doth consist it hath appeared hath shone out unto all Men. Some critical Interpreters render this Text rather more to our present purpose thus The Grace of God that bringeth Salvation to all Men hath appeared And this rendring more nearly follows the order of the words in the Original Greek It is true some of these Texts may be taken in a sense different from what we have pretended to it will be found notwithstanding that however taken they do not less favour the Doctrine we are proving For instance admitting that the words of St. Paul The Grace of God that bringeth Salvation unto all hath appeared may be understood of the Gospel which is here called the Grace of God in the opinion of divers The Gospel say they the external or outward Grace of God is here