Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	depart_v	evil_a	unbelief_n	2,143	5	10.6595	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91481	David restored. Or An antidote against the prosperity of the vvicked and the afflictions of the iust, shewing the different ends of both. In a most seasonable discourse upon the seventy third Psalme, / by the right Reverend father in God Edward Parry late L. Bishop of Killaloe. Opus posthumum.	Parry, Edward, d. 1650.	1660 (1660)	Wing P556; Thomason E1812_1; Thomason E1812_2; ESTC R209776	187,261	357

say ordinarily these onely are strengthned with reference to what man in providence may expect For Gods providence is not to be limited in his acting with men he can breake the Rock before he softens it and at the same time both perswade and infuse but in the usual and ordinary course of dispensation men are converted before they are confirmed are brought by degrees to perswasion and must believe before they be sealed He therefore that hopes for the blessed influence of grace must not sin against nature and reason he that expects to be established must resolutely believe CHAP. IX VErs 27. For lo they that are far from thee shall Perish thou hast destroyed all them that goe a whoring from thee CONTENTS The Prophets Meditation concerning others Sinners far from God in 4. Respects Idolatry is spiritual whoredome and why so call'd The end of wicked Men. They shall perish 1. Because God removes the influence of his favour 2. God casts them from him 3. God with his owne hand destroyes them SECT Vnica AS the former verse presented us with the Prophets First Meditation concerning himself The Prophets 2. Meditation concerning others so doth this tender unto us his second concerning others who are very much unlike him His lo prefixt invites our attention to the words in which we may finde 1. The Persons noted 2. Their end specified The Persons are described 1. under a general notion 2. By a specificall action and to both event end and successe is particularly applied To the former they do or shall perish to the latter Thou shalt or hast destroyed them In the first they are far from thee Is contained a descripion of Impious men and that not by their position and distance onely for the word doth not onely signify adverbiably far of procul nor adjectively or participially removed distant separated but by their actions for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to goe away to depart to recede or to remove one self These men then are not put far of as a stone cast out of the hand but voluntarily Sinners far from God in 4. Respects wilfully they goe away and remove themselves far from God Which Scripture very frequently attributes to wicked men Isay 39.13 They have removed their hearts far from me Isa 1.4 Gon backward Jer. 5.23 Revolted Deut. 32.15 Foresook God From whence it may be concluded That sin is an aversion and a withdrawing one self from God An evil heart of unbelief departs from God for although none can absolutely goe from God because of his omni presency yet there may be a distance from him in some respects which the nature of sin may discover unto us This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3. God is in his Laws By manifestation From this law sinners are far Psal 119.15 Therefore in this respect they are at a distance from God 1. Of his will For the cleerer apprehension of this We may know that God is divers way in and with his Lawes 1. Per modum voluntatis by manifestation of his will and pleasure there being in it declared what man should do Hence we oft find the Law termed Gods will Mat. 6.10 Joh. 6.38 c. Rom. 12.21 Which will sinners goe from by not performing it Luk. 12.47 2. Of holinesse 2. Per manifestationem sanctitatis by the manifestation of his holinesse and righteousnesse Though rationall demonstration may teach to infer this conclusion that because he is God therefore perfect and therefore holy yet to us who take a cleerer view usually of things in their effects there do's nothing more evidence Gods holinesse then his commands which are holy righteous and just Psal 19. Whereby he severly prohibits iniquity and most strictly injoynes what is holy and good By this argument the ancient Fathers made the Heathen ashamed of their Gods who were owned as Actors examples teachers and approvers of such cruelties lusts and impieties as the Law of reason and nature did abominate and condemne whilest the righteousnesse of Christs precepts testify the holinesse of the Law-giver and the transgressors of which are far from either the expression or imitation thereof 3. God is in his Law per modum imperii 3. Of his Soveraignty by way of soveraignty Empire Dominion and command That absolute power which he hath over man as his creature he most visibly expresses by prescribing bounds which he must not passe by a bridle upon his thoughts words an actions I am the Lord is a fit preface to his commands he is therefore our Law-giver and Judge because our Soveraigne and King Isay 32.21 They therefore who peevishly withdraw their shoulder from his yoke Neh. 9.20 That goe from loyalty and obedience may justly be placed at as great a distance as sin that high rebellion can make them 4. God is in his Law per modum faederis by way of Covenant Deut. 5. 4. By way of Covenant From which sinners treacherously depart 2 Kings 17.15 Jer. 11.10 Thus we see those respects for which wicked men are said to be far from God too many with the Samaritans think they may serve the Lord their owne Gods together be neer to God their owne sins but as it is true in Philosophy that one body cannot be in two places at once so in Divinity too he that is with the Creature is far from the Creator Yet because this is not taken to heart and we see those that walke in the Counsel of the ungodly to stand in the way of sinners and to sit amongst scorners with a delight of being there Let us take a view of that end which the Prophet here proclaimes them to The end of wicked men The shall perish 1. They shall perish thus Job 20. vers 7. They shall perish like their owne dung The way of the ungodly shall perish Psal 1. vers 6. Psal 9.3.92.9 That this may be evidenc't take these particulars 1. They that go far from God remove themselves from the happy influence of his favour mercy and grace and thereby forsake their owne mercy 1. Because God removes the influence of his favour from them The special influence of Gods favour is an act of his free will not of necessity Though the Sun cannot at pleasure suspend its rayes or withdraw them from this to that yet God who acts with no such necessity affords or denies when and where he pleaseth Upon ground of this certain truth it may be affirmed That God will not favour or blesse a wicked man nor shew them special mercy for 1. How can we imagine that God will respect those that perversly crosse his will walke in a stubborne contrariety to him deny his soveraignty cast off their obedience and prove disloyally rebellious That which he propos'd to Israel was life or death Deut. 7. And he will walke contrary to those that do so to him Levit. 26.16 c. 2. The name of Covenant evinces this