Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	harden_v	hardness_n	pharaoh_n	2,882	5	10.8987	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86678	The divine right of government: [brace] 1. naturall, and 2. politique. More particularly of monarchie; the onely legitimate and natural spece of politique government. VVherein the phansyed state-principles supereminencing salutem populi above the Kings honour: and legitimating the erection of polarchies, the popular elections of kings and magistrates, and the authoritative and compulsive establishment of a national conformity in evangelical and Christian dutyes, rites, and ceremonies, are manifested to be groundlesse absurdities both in policy and divinity. / By Mich: Hudson.	Hudson, Michael, 1605-1648.; Stent, Peter, fl. 1640-1667, engraver.	1647 (1647)	Wing H3261; Thomason E406_24; ESTC R201931	147,691	220

of some doubts arising from this Doctrine of Gods Internall Regiment Dub. THE subject of that Polemical discourse which I mentioned in the last Chapter to be grounded upon the premises is a quaere concerning the causality of sinne which our former proofes and assertions do seem to fasten altogether upon God by investing him with the sole and total power and authoritie over both the understanding and will of man in reference to all their Intrinsecall acts of what sort or kind soever they be or in what manner or by what meanes soever they be performed from whence undoubtedly do proceed all manner of sinnes whether they be sinnes against the truth and verity of God as Errours and Heresies which are acts of the Infatuated understanding or against the justice and Sanctity of God which are acts and effects of the vitated and obdurate will Sol. The Schoolmen are much perplexed to steer an equall course in the solution of this doubt between the goodness and the Omnipotency of God And out of a seeming solicitude to avoid the Charibdis of impiety which makes God accessory to the least circumstance of sinne they fall into that Scylla of Heresie which makes man master of his own will conceiving that without such freedome of will man could not be capable of sufficient guilt to render God sufficiently innocent and so out of an ignorant and impious zeal to defend and Vindicate the Honour of God in relation to his goodness and Sanctity they dangerously wound the same in derogating from his Power Omnipotency But the examination and confutation of these Scholastical Impertinencies would be too great a digression from my purpose and therefore I shall seek no other solution for this doubt then what the Scriptures themselves suggest which presents all Moral actions under a capacity of the two opposite qualifications of good and evill the former proceeding from the principal the latter from the Instrumentall Agent and therefore the former must of necessity be a Positive and Essentiall propertie of every humane action whether i● relate to the understanding or the wil because as we have already prooved both of them are wholly guided and ordered by the wisdome and providence of God the principall Agent For which cause even the most sinfull and wicked actions are good in their substance and essence and effectually tend to the manifestation of Gods glory either as acts of mercy to the Godly in whom sinne produceth punishment punishment repentance repentance Faith Faith the favour of God and the favour of God life and Salvation or as acts of justice to the wicked in whom sinne produceth punishment punishment hardnesse of heart hardnesse of heart Incredulity Incredulity hatred of God and hatred of God death and destruction all which is manifest in the different effects which sinne produced in Godly David and in wicked Pharaoh Davids murder and adultery occasioned many reproofes and corrections from God 2 Sam. 12 Psa 6. Psa 22. And these corrections and punishments wrought sorrow and repentance in Davids heart Psa 5. that repentance faith and trust in God Psa 30. Psa 31. Psa 52. Psa 23. That faith and trust obtained love and favour from God Psa 27. And that love and favour an assured hope of life and Salvation Psa 12. Again Pharaohs oppressions provoked God to send his judgements and plagues upon him Those plagues and judgements hardened Pharaohs heart That hardness of heart caused incredulity And that incredulity the hatred of God and that hatred occasioned Pharaohs ruine and destruction in the Red Sea All which appeares in the first fourteen Chapters of the book of Exodus Yea the goodness of God made the very drunkeness and incest of Lot the ensuing Incest of Iudah the malice of the Jewes the treason of Judas and the injustice of Pilate the happy and blessed meanes of life and salvation to man Yea even Adams fall the Original cause and fountaine of epidemicall corruption sinne and misery in man was by the wisdome and providence of God made a meanes of greater glory and happiness to the godlie Seotus then his perseverance and continuance in innocencie could have been For as the wittiest of the Scoolmen most wittilie argueth if life had been given as a reward of our just works the reward must have been proportioned according to the work and our works being finite could not have merited the infinite joyes of Heaven for their reward the injoyment and fruition whereof for one minute would have farr exceeded the proportion of the merits of our works whereas life Eternall and the Infinite joyes of Heaven being now conferred upon the faithfull and elect children of God not by way of debt or recompense of merits but by the free grace and mercy of God this Infinite gift is proportioned not according to the meane and invalid merits of the receiver but according to the Infinite and unvaluable grace and mercy of the Donor Nay it is most certaine that all sinnes in the Saints do through Gods wisdome and providence become a meanes to increase their sanctification and glory in the wickd to increase their woe and condemnation in both to increase the glory of God and are in all these respects perfectly and purely good But yet we do not deny but the Scriptures do record all these for transgressions of the Law of God and do thereupon pass sentence of death and damnation upon all those who do such things or are the Authors of such evils But then we affirme all this obliquity and irregularity which addes this secondary and accidentall qualification to these actions not to be any thing Essentiall to the action but a casuall and Extrinsecall defect occasioned by some malignity in the meanes whereby or some imperfection in the object whereupon God doth work in these irregular actions All which the Apostle maketh more plain James 1.13 God saith the Apostle is not tempted of evill all his intentions and actions are good But then comes the evill when mans lust or wrath by the temptation and instigation of the Devill interveneth and entiseth man to filthinesse and superfluity of naughtinesse And from this malignity in the Devill and corruption in our selves proceeds a constant deficiencie in respect of some circumstance which entitles all our actions even the most upright and best unto some Degree of sinfulness and irregularity Repl. But then hence again you will inferre that the actuall administration of Gods Power over the understanding and will of man is not absolute in relation to every circumstance For that which is already spoken makes it plain out of Saint James that partly the Devill and partly our own lusts have a share in the guidance and government of all our actions Sol. It is true they have a share but not in the substance of the action but in some accidentall and Extrinsecall circumstance and in that also not as principal but as instrumentall Agents onely being ordered and regulated by a