Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	conscience_n	evil_a	sprinkle_v	3,712	5	10.9699	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89274	Mercies for man. Prepared in, and by Christ, even for such as neither know them, nor him. Discovered, that they might know, and enjoy them. Or a discourse of the interest there is for all men in, and by Christ in the end, and usefulmesse of the beleevers peculiar priviledges and service. In which is also some information about that service to which the grace of God, that bringeth salvation to all men, instructeth, and obligeth the beleever for the good of them all, according to capacity, and opportunity given him. Likewise some directions for, and concerning Christian magistrates. In the opening some instructions arising from the Apostles exhortation to Timothy, 1 Tim. 2.1, 2. Delivered in November 1653. at the Munday meetings at Black-Friers: and because what then was spoken, met with some publick opposition, this is now published for further satisfaction. Written by Thomas Moor, Junior.	Moore, Thomas, Junior.	1654 (1654)	Wing M2605; Thomason E744_1; ESTC R207022	135,708	156

good of others though those among whom they live neither acknowledg it nor desire it yet are to prosecute it as their main designe to give them that which is due to them namely To let them know of and see the grace of God in Christ towards them and the instructions and reproofs thereof in the tidings and patterns of it according to capacity and opportunity given them and therefore to abstain from fleshly lusts and to deny themselves in whatever might hinder them as the grace of God in Christ that brings salvation to all men teacheth them for the good of others and in so doing shall live honestly These two godliness and honesty are answerable to those two great Commands on which hang all the Law and the Prophets the grace of God that bringeth salvation to all men requiring and affording motive and motion to the same Thou shalt love the Lord thy God with all thy heart with all thy minde with all thy soul with all thy strength The second is like unto it a Spring or Fruit of it Thou shalt love thy neighbour as thy self Yea these are contained and found in those two great Commands of the Gospel which it gives ground for and moves to and writes in the heart of the believing receiver of it To believe on the name of the Lord Jesus Christ in which the Father is believed in loved and so rightly worshipped as is foreshewn The other is like unto it and indeed but the Fruit of it and part of the same Commandment and therefore both are called one Commandment 1 John 3. 23. That we love one another as he by the grace of the Gospel obligeth and hath given us Commandment And so this living in godliness and honesty answers to and gives explication of that chap. 1. 18. Holding faith and a good conscience which are begotten and ingendered and we strenghthened to hold fast and walk in them through his grace as declared in that name of his in his Son in our looking seeking or adhering to it according as by that grace extended we are directed and strengthened Therefore the Psalmist Psal 24. after he hath given this description of those persons that are capable subjects of everlasting dwelling abiding and having fellowship with God vers 4. He that hath clean hands and a pure heart that hath not lift up his soul to vanity nor sworn deceitfully which verse in each of the parts answers to godliness and honesty here Then in vers 6. he gives the fundamental or bottom-description of them or rather a declaration who they are in whom the truth of the former description found This is the generation of them that seek him that seek thy face O God of Jacob now the glorious face of God is clearly manifested in the face of his Son as delivered to death for our offences and raised again for our justification and in seeking looking to or beholding his face as there revealed in righteousness the heart is therein sprinkled from an evil conscience and the body washed with pure water as Heb. 10. 22. 2 Cor. 3. 18. the heart purified through obedience to the truth to unfeigned love of God and Brethren 1 Pet. 1. 22. For therefore hath God condemned sin in the flesh in condemning his Son in the flesh for sin that the righteousness of the Law not onely life and peace the end of it but even the righteous affections and services towards God and men which it required but gave no strength to perform might be fulfilled in them who walk not after the flesh consulting with it or minding the things of it but after the Spirit that bears witness of and glorifies Jesus and the glory of God as in the face of him and so such use of the Law is good as is according to and taught by that glorious Gospel That Jesus Christ came into the world to save sinners 1 Tim. 1. 11 15. Thus having seen what that is in which the believer is continually to be exercised and lead his life as here expressed under these terms In all godliness and honesty We come here to consider How in this exercise not neglecting wavering or shrinking from it but in all godliness and honesty the grace of God teaches them and for the good of others to lead a quiet and peaceable life Quietness and peaceableness is sometime opposed to timerousness doubtfulness and hastiness and signifies quietness patience and confidence in waiting for the accomplishment of Gods word and his own bringing to pass the good things he hath promised in his own time and way without making such unreasonable haste as is unsuitable to believing in God for the accomplishment of his word as sometimes Abraham began to do in concluding Eleazer to be his heir and after in taking Sarahs advice to go in to his Maid and then because that brought forth something suitable to their expectation concluding presently that birth of the wisdom and strength of the flesh was the promised seed in this sence quietness is to be understood in that counsel to Ahaz Take heed and be quiet fear not neither be faint-hearted if ye will not believe surely ye shall not be established Isa 7. 4 9. And that to Israel Isa 30. 15. Thus saith the Lord In returning and rest shall ye be saved in quietness and confidence shall be your strength though they would not take it but would trust to their strength and swiftness And so also quietness and assurance Isa 32. 17. may in the first place signifie for the work of righteousness that is already wrought in Christ is peace He hath made peace by the blood of his Cross by him to reconcile all things take out the enmity that came in by sin and restore the whole creation which yet waiteth for the manifestation of the Sons of God but shall then as certainly be accomplished as that which he hath already actually finished in himself that the other may be brought to pass by him when he shall take to him his great power and raign and bring those that sleep in Jesus with him Then shall his people dwell in a quite habitation and sure resting places and their eyes that now sleep in him shall see Jerusalem a quiet habitation c. compare the whole chapter with chap. 32 22 c. and chap. 11 and 12. Now the effect of this righteousness of God as manifested in that don● and from thence expected in accomplishing that to come is quietness and assurance for ever It being believed begets and works quietness and confidence in waiting now as well as it shall bring forth quietness and assured rest and peace for ever in enjoyment by way of actual possession then when that King shall reign in righteousness c. And so also the words quietness and assurance are here to be understood surely it is good both to hope and quietly to wait for the salvation of God Lam. 3. 26. Yea he that truely hopes for those things

use of to present all our needs and matters that are according to the wil of God for our selves and others and he that is our Advocate He is the propitiation for our sins and not for ours only but also for the sins of the whole world and therefore we may thorow and by him make our prayers for any mans sin which is equivalent with and full as large as this for all men we shal adde no more for proofe of this but only this caution for a right understanding of what is said that it is possible and sometime found some men before their Natural l●fe be snatcht from them may have put themselves out of the number of this All men to be prayed for men may have so filled up the measure of their sinne as to have finished it so as it hath occasioned or brought forth Death in an utter rejection and separation from God Jam. 1. 15 with 1 Joh. 5. 16 17. Jer. 6. 30. now if any have sinned so farre as unto Death in such a sence God having wholly rejected them and we see or discerne the same that we may so judge according to the instructions of the Gospel then the Gospel saith not we should pray for that sin and yet this infringes not at all the truth of the Proposition in the termes in which it is delivered that prayers c. are to bee made for all men for these reasons 1 These were of that number All of them once and some time for God is slow to anger it is his strange and unpleasing worke wholly to give up any Isa 28. 21. and so were then to be prayed for there are none that are not to be prayed for or to be absolutely prayed against but such as have been before prayed for as comparing the fore-mentioned Scriptures it appeares we are not to cease praying for them until their sinne be unto death which it is not til finished then all the time before while it is not finished those persons were to bee prayed for upon the same ground and principles of certainty and truth that any others are The truth of this is confirmed in those Scriptures Jer. 7. 16. 11. 14. 14. 11. where the Prophet is required not to pray any more for that people nor to lift up a cry or prayer for them the reason we have in the fore-going and following Verses of those Chapters like unto that Prov. 1. 24 25. c. and Isa 65. 12 13. 66. 1-4 because God had long cryed unto them in his Spirit by the Prophets and other meanes as Zech. 7. 9-11 12. with Jer. 7. 3-12 13. to amend their wayes not to trust in lying words c. and waited long that he might be gracious to them and yet they would not hear he had called and they answered not but set at nought all his counsel and would none of his reproofe which shewes that all that time while he had done so his Servants according to his good and acceptable wil were not to cease praying for them so that even these were to be prayed for and that in an acceptable time 2 When Sinne is so wholly finished as it hath brought forth death in an utter separation from God then they being so rejected of him are left to the power of the Tempter and their owne delusions they have chosen in which condition they are become one with Satan and so of the seed of the Serpent in a full sense of the Devil and so in farre worse state than that which is meerly Natural as derived from Adam These are no longer numbred among all men as men or children of men considered but are distinguished from them and set out by names far worse than any generally applyed to Mankinde even the children of the wicked one distinct from the field of the world Mat. 13. 38 vessels of wrath fitted to destruction Rom. 9. 22. Sons of Belial 1 Sam. 2. 12. 2 Sam. 23. 6 7. the wicked and ungodly in the highest sense trees twice dead pluckt up by the roots for whom is reserved the blacknesse of darknesse for ever 2 Pet. 2. 9. Jud. 12. 15. so that though there may be some at some time living amongst men that are not to be prayed so yet the Proposition remaines generally true That all men every where and in all Ages are to be prayed for and every particular of them until in any of them we see according to the instructions of the Gospel that Sinne is finished and hath brought forth Death and then they are not to be reckoned by us amongst the residue of men as naturall men considered yea God will discriminate them by some distinguishing notes As giving them up wholly to a reprobate sense Rom. 1. 28. 2 Tim. 3. 8. to have pleasure and that without reproofe having their conscience feared 1 Tim. 4. 2. in unrighteousnesse 2 Thess 2. 12. And in his providences not vouchfasing any more to reprove or call them by enlarging his servants hearts opening their mouths and giving them opportunity to preach to and perswade them which he usually doth while it is an accepted time or day of salvation towards a man or people 2 Cor. 6. 1 2-11 Ezek. 33. 33. Amos 8. 11-14 or by adding his lesser and favourable chastisements and changes in his providences with them as with others Isa 1. 5. Psal 55. 19. Hos 4. 14. So that the spiritual man shall in some measure be able to know and note them as reprobate silver that God hath rejected Yet here let me give this as my advice Let none of us be too hasty in passing sentence or judgement on men as such or in ceasing to pray for them on such an account and that for these Reasons First because God is slow to anger And it is his strange work to reprobate or give up any to perdition neither doth he it usually at once but with a great deal of slownesse and by degrees and is exceedingly unwilling when he hath begun to do it fully Hos 11. 8. How shall I give thee up how shall I set thee as Admah and Zeboim c. It s generally true He is slow to anger of great compassions and repenteth him of the evill The truth of it may be abundantly seen in the case of Pharaoh whom though God often left to his hardnesse after he had stubbornly and voluntarily hardened himselfe and made himselfe a meet vessell for such judgements yet he did not wholly nor altogether leave him therein but in part and graciously admonished and wrought on his heart by his judgements and admonitions againe and againe and did so many a time soften him after such his beginnings of hardening before he fully left him to it after which he was not long spared so likewise in that case of Jerusalem weeping over it he said How often would I have gathered thee c. Matth. 23. 37. Luke 19. 42. The truth is it is mentioned as very rare That God