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
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

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

themselves selves and their wayes and bethink themselves of the Grace they had sinned against that so they might not abide in their unbelief and therefore the Apostle knowing the cordialnesse of God herein being one with him in his designe did strive if by any means he might provoke them to emulation that he might be an instrument of saving some of them verse 14. His hearts desire and prayer to God for whole Israel now in part rejected being that they might be saved Chap. 10. 1. So that prayer against the heathen Psal 79. 6. breathed forth also by Jer. Chap. 10. 25. That God would poure out his wrath upon them c. namely in their Rebellious enterprizes and lifting up themselves against his name and people For they saith the Text in both places have devoured Jacob and made him desolate yet the first end and tendencie of these prayers so directly against them in their evill wayes were for their good considering that as we aforeshewed in Psal 67. for Israel to be preserved among the heathen and defended from their rage and malice seeing it was to this end That by them his way might be known upon earth and his saving health among all Nations was of all mercies the most conducing to their good Therefore in the posture they were in there could be no better prayer for the generality of them than for God to poure out his wrath upon them in revenging the bloud of his servants and so blasting and breaking their enterprizes that his people might yet be preserved amongst them though in these judgements many of the heathen might be suddenly destroyed and snatched away yet even those might receive admonition and reproof from God who doubtlesse was not wanting in giving it in due time while it might be for their good even while his judgements were on them to the destroying them from the earth if they had not so long provoked him before by their rebellions that he had wholly rejected them And however the snatching away some in their stubbornnesse and rebellion so as Gods hand might be seen in it for his names sake was much conducing and therefore oft used by God as a gracious instrument to the general admonition and good of all the surviving enemies as Luke 13. 1-6 That they might see and fear and do no more so wickedly lest they also perish in like manner Therefore also is this prayer of David in the following verses delivered in such termes See Psal 79. 10. equivalent with Psal 83. 16 17. Let God be known among the heathen in our sight by revenging c. and so the first and direct end of these prayers verse 13. is that his people and the sheep of his pasture may give him thanks and praise him to all generations which is for this cause that the Gentiles may glorifie God for his mercy and come in and laud him with them compare herewith Rom. 15. 8 9 10. with Psal 67. So that even these prayers in respect of their end and tendencie were for the heathen against whom directly they were made And in such manner are these prayers to be made for all men But 2 There are also Intreaties Supplications and Intercessions to be made more directly for all men even for mercies favours and good things to be conferred on them according to their needs and capacities And such as may conduce to the great Design of God and his people for their good and those such as may be more directly and properly signified by Intercessions Prayers are to be made for all men for Gods gracious extension of such pardon of their iniquities in which they ill requite rebell and sin against the grace of God bringing salvation to them all in the means forementioned and so in all mercies and chastisements that judgements tending to their utter cutting off may yet be kept off through the mediation of Christ and for his sake that it may not be speedily executed but liberty occasion and opportunity yet put in their hands to enjoy the mercies of God that may lead them to repentance and to repent and turn to him as we have noted before Stephen at his last breathing kneeled down and cryed with a loud voice Father forgive them or do not lay this sin to their charge to execute judgement speedily but give them time yet againe to repent that in repenting they may receive forgivenesse of sins and inheritance So the Apostle generally instructs us If any man see his brother sin a sin not unto death he shall pray and God shall give give him life such pardon of the sin to the sinner as that judgement be not executed he not be cut off but breathing-time afforded that he might repent and in owning his sin as grace discovers and reproves in repenting and turning to him he shall give him life in a further sense the cleansing of the conscience and healing of the nature peace with God through our Lord Jesus and hope of the glory to be revealed neither are prayers to be made for them otherwise or on other termes and if we pray according to his will we know he heareth us But on those termes according to mens need and capacity and as the Gospel instructeth we are to be instant in prayer not to cease to pray for them Though God having many times in such cases even when judgements have been prepared for them graciously delivered them and not stirred up all his wrath against them and in such a sense forgiven their iniquity as Psal 78. 38. not laid it yet to their charge that they might turne to him and be healed yet they are sinning still to provoke him to anger and hardening their hearts against his goodnesse that leadeth them to repentance yet still prayers are to be made for them and with so much the more earnestnesse while it may be in due time God yet giving opportunity not having utterly separated them That forbearance may yet be granted That God may yet wait to be gracious and not yet cut them up for their unthankfulnesse and unfruitfulnesse as in that Parable Luke 13. 6-9 our Saviours example instructeth us and also in his praying for those that added that to all their former iniquities of abusing the former servants they crucified him that was the Heir Yet Father forgive them and by his Spirit leading Stephen after they had added yet more iniquity to iniquity still to intercede for pardon and so he instructeth us To pray for them that persecute us Blesse them that curse us in such manner and for such things as in which we may be one in Gods Design and render our selves like him who graciously through the Mediation of his Son extends such forgivenesse and longsuffering and to such ends That he still causeth his Sunne to shine and his Rain to fall and therein is really pitifull and kind to the unthankfull and evill witnessing his goodnesse to lead them to repentance Matth. 5. 45 46. Luke 6. 35

adoption of children but that done in Christ that this might be done was done for all them that were under the Law and who those are see Rom. 3. 19. though under it as a testament all Covenant were only all Israel after the flesh yet under the condemnation penalty and curse of it and so by it declared and concluded were all the world for what the Law saith it saith to them that are under the Law that every mouth may be stopped and all the world may become guilty before God By one man sinne entred into the world and Death by Sinne for that all have sinned Rom. 5. 12. Compare that with ver 18. As the disobedience of one was unto or upon all in the first publique man to condemnation so the righteousnnesse of one is unto or upon all in the second publique man unto justification of life his one righteousnesse hath so prevailed with the Father that he is justified in the nature and roome of all That one dyed for all is accepted with the Father as if all had dyed 2 Cor. 5. 14. that they might live and to that end live that after this Grace appeares they might not henceforth live to themselves but to him that dyed for them and rose againe 2 Cor. 5. 15. So that in Jesus the second publick Person the whole nature is delivered from the first condemnation and judgement The truth and verity of which is proved in that Rom. 5. 19. from this reason For as by one mans disobedience many were made sinners namely in their particular persons and that is so many as ever came to have being from him even from the beginning verse 13 14 which fully shews That that offence was unto or upon the whole nature in him as the publick Man to condemnation before any of the individuals had their particular beings from him seeing there needs no other work or medium on their part but deriving beings from him to make them sinners in their own persons Even so by the obedience of one shall many be made righteous even in their particular persons by way of imputation and application of the Righteousnesse of another to them Rom. 3. 22. 4. 3 4. And that is so many as receive that abundance of grace testified in that already done in Christ for men and that gift of righteousnesse by faith verse 17. and so come to have being in him in beleeving on his name That Righteousnesse that is unto All it comes upon All that beleeve even in their particulars which fully shews that one Righteousnesse was unto or upon the whole nature of man as men considered in him the second publick Man to the justification of life while all were out of him seeing there needs no other work or medium on their part no discovery or receite of any peculiar grace or gift of grace for them while sinners and enemies that was not for others nor any thing else is requisite for any one of this nature of man to make them righteous in their particulars but a receiving by faith that true in Christ for and towards them as men and sinners with the rest even that abundance of grace that love of God to Manward Tit. 3. 4. Rom. 5. 6 8. and that gift of righteousnesse The Son of God sent the Saviour of the world Joh. 3. 16. and 4. 14. Therein they are made righteous by the imputation and application of the righteousnes of another to them By him all that beleeve are therein through his name justified from all from which they could not be justified by the Law of Moses Act. 10. 43. 13. 39. which shews the truth of Justification Righteousnesse perfect in him for them as men and sinners considered that so in beleeving in him without the works of the Law or any other medium it might be received by any of that nature the whole nature is justified and acquit of that first disobedience and so of the guilt or condemnation of that sinfulnes in them as meerly and necessarily derived from it In that he in the common nature and in the room of them all as the second publick man is justified for them In his Resurrection he was taken from the prison and from the judgement Isa 53 8. And this so verily and vertu●lly for them all That the Father now judgeth no man but hath committed all judgement to the Son Joh. 5. 22. He doth not go to Law or proceed to Judgement with men according to that Law and Judgement by which without a Saviour they stood as condemned before him under which Christ was made for them Though men still according to his Ordinance passe through the first mortality and death as the fruit of sin yet not as the due and proper wages thereof and therefore shall not perish in that death he having taken out the sting and poyson that would have made it destructrive by his coming and passing through it and so abolished it 2 Tim. 1. 10. nor according to that Judgement The truth of which appears not onely in these serious and full Assertions of it but likewise by divers arguments or reasons used by the Scripture to evince it As First The nature of all present and eternal condemnations in the Scripture They are not because the fathers have eaten sowr grapes and the childrens teeth are thereby necessarily set on edge but every one for his own proper iniquity Ezek. 18. 2-4 no man condemned or abiding under the wrath of God for present or shall be eternally condemned meerly because he was simple or in darknesse or because he was filthy and poluted but because he loved his simplicity when the wisdome of God was oft and long reproving him Prov. 1. 22 23 24. c. When light came they loved darknesse rather Joh. 3. 19. Because in thy filthinesse was lewdnesse or stubbornesse and that thus evidenced and of this nature I have purged thee and thou wast not purged Ezek. 24 13. They hardened their own hearts wilfully when he spake in his Spirit by the hand of the Prophets Therefore came there a great wrath upon them from the Lord Zech. 7. 9. 11 12. And this could not have been the nature of condemnations present or eternall neither had the world been capable of sinning sins of that nature as for which they are now charged and under condemnation if Christ had not done for them the things mentioned in this Text given himself a Ransome for them and become a Mediator and by vertue thereof a Testimony in due time unto them See our Saviour so reasoning Joh. 15. 22. 24. If he had not done that for them which never man did or could do namely redeem his brother or give to God a Ransome for his soul Psal 49. 7. yea if also he had not spoken to them preached by his Spirit to their spirits in the means he used They had not known or been capable of sins after this consideration as now they are charged on them

attending to those means in which the supernatural light and force of the Spirit of God is put forth and exercised for bringing the voyce of the Son of God nigh to them and opening their ears and giving capacity to hear it and quickening by it answerable to which the other have no such capacity And therefore the voyce of the Son of God shall come forth to that immediately however then it is requisite that in or through those outward mediums there be such a maner of coming forth and operation of the Spirit of God as is answerable to that by which Jesus Christ was raised from the dead and the dead shall be raised 't is the same Spirit by which he moved and acted and walked up and down in his life in the flesh or in the dayes of his weakness and mortality and so the same Spirit by which men are taught and strengthened to their natural motions actions or imployments in things tending to the good or comfortable being of the natural life but not in the same maner put forth or exercised but as we may say In a natural or ordinary way by blessing natural faculties and abilities in and according to a natural improvement in such maner as the nature of man by that which God hath already furnished it withall is capable of receiving and complying with But for this though that light and power of the Spirit is to ●e put forth into and exercised in the dark heart and dead faculties of the soul that they may be renewed and strengthened by it yet it must be such as brings with it its light strength and capacity for the receiving it such as hath in it a supernatural force or maner of operation for opening the deaf ears and the blinde eyes c. Isai 42. 18. 7. and 49. 9. that they may see and receive what it discovereth There being no such capacity before or naturally in the subject to which it comes Therefore the A postle desiring for the believing Ephesians That they might through the knowledge of him more abundantly experiment the exceeding greatness of his mighty power or arm that is in the Gospel that it might more have its prevalency with them as it is put forth through that knowledge of him for the special saving of them that believe Rom. 1. 16 17. he compares it to the maner of the working of his mighty power which he wrought in Christ Jesus when he raised him from the dead Eph. 1. 17 19 20. Now this is that which we have here further to say on Gods behalf ascribing righteousness to our maker That according to mans need by reason of his natural weakness and depravedness God is certainly liberally giving to all men without upbraiding any such gifts as may conduce to their getting wisdom in the knowledge of him and so being reconciled to him for he gives nothing but good and perfect givings not onely out of a cordial heart and affection but such as would produce what they come for and insinuate themselves by their own light and force and make the subject capable of receiving and complying with them and this is given us as a general ground for any man to ask wisdom of God Jam. 1. 5 17. and that without wrath or doubting and not to murmur or rebel against him in his Gospel or the instruction thereof in which his arm is thus stretched out so Psal 68. 18 19. Thou hast ascended on high and led captivity captive and received gifts in the Man for men even for the rebellious that they might dwell with the Lord. And from thence it follows Blessed be the Lord that dayly loadeth us c. Yea to shew this truth in expressions suitable to those in which we have demonstrated the nature of mans weakness and necessity see 1 Pet. 3. 18 19 20. By that Spirit by which Jesus Christ was raised from the dead or by such maner of the putting forth of the light and power of that Spirit he went and preached not to their ears onely but to their Spirits which are now in prison for their disobedience to his Spirit then when the long-sufferings of God waited on them in the ministration of Noah and so his Spirit was then and before striving with them in all the means vouchsafed them and that all the day long and in due time whence that my Spirit shall not alwaies strive with man yea after he spake in his Spirit in the light evidence power of it by the hands of his servants the Prophets and that so to their hearts as that in rejecting or refusing to hear them they were said to harden their hearts against his softning and melting operations Zech. 7. 9 11 12. yea all the day long while in those means he used he was calling them to behold him he also therein in and with his words stretched out his hands his power or Spirit unto a rebellious people that yet were not overcome thereby Isa 65. 1 2. He did lift up the yoke of thraldom while he set meat before them though they would take no notice of his healing them he was in all ages in the world though the world would not know him the light shineth in darkness though the darkness comprehend it not he came unto his own though they received him not so when the voice of the Son of God came forth in the Gospel it was his promise The dead should hear it and that so as hearing in hearing or according to the capacity given they should live Joh. 1. 3. 10. and 5. 25. And therefore God gives up men in his just Judgement to blindness That hearing they should hear and not understand c. because they made it first their voluntary sin in hearing not to hear but closing their eyes stopping their ears shunning the light when it came because their deeds were reproved by it and lest they should be converted from them Mat. 13. 11 13 15. John 3. 19. They received not the love of the truth that they might be saved 2 Thess 2. 10 11. Hosea 11. 27. Ezek. 24. 11 13 'T is true no man can come to Jesus Christ except the Father which hath sent him draw them John 6. 44. which signifies the necessity of using or putting forth some such power in and with those Arguments he useth to perswade as is to the man supernatural and 't is as true that the Father was then drawing and had before drawn those very persons vers 35 36. He that cometh to me shall never hunger he that believeth on me shall never thirst but I said unto you That ye also have seen and believe not which comparing it with the former verse where believing is the explication of coming is as much as if he had said You have been drawn and come not as those Hosea 11. 2 7. but did break his bands by murmuring among themselves as Psal 2. 3 5. so here compare vers 43. and 44. The doctrine in 44.