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	israel_n	pharaoh_n	2,701	5	10.6543	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67743	The cause and cure of ignorance, error, enmity, atheisme, prophanesse, &c., or, A most hopefull and speedy way to grace and salvation, by plucking up impediments by the roote reduced to explication, confirmation, application, tending to illumination, sanctification, devotion / by R. Younge ...	Younge, Richard.	1648 (1648)	Wing Y143; ESTC R16605	116,892	303

an effect of frenzy not of hope 2 Since we can expect no peace f●om the Serpents seede let as many as are of the womans seede and of Christs side ●nanimously hold together It is hard to say whither Bazil and Eusebius who perceiving the Arrians to improve a difference between them to the prejudice of the Orthodox soone reconciled themselves and united their forces together against the common enemy are more to bee commended Or the Pope to bee abhorred who was so busie and hot against Luther that hee neglected to looke to all Christendome against the Turke Which declared that hee could easier disgest Mahometisme then Lutheronisme The case of too many in our dayes that thinke they love Christ fervently though wee may justly suspect the contrary by their being so busie and hot against the Reformation established Against which they cannot bring any expresse scripture only they seek straws to put out their own eyes puzzell others withall As Bernard speaks of som● in his time and sure I am it would argue more love to Christ and obedience to his gospell if they would ioyne with the godly party against Atheists and Papists As let but two Mastifes bee jarring betweene themselves when the Bare comes they forget private strife to assayle their common Enemy And certainly they might bee as firme friends to truth although they were not such bitter enemies to peace For as the case standeth it is hard to determine whether they more intend to doe God service or really doe the Devill and his instruments service by their contradicting and aspersing all that are not of their owne judgement 3 If the Lord have put this Enmity betweene us and the wicked Here is warrant in opposing comfort in suffering 4 If the seede of the Woman fight on Christs side and they have Gods word for their warrant they are sure to have him assist them and prevent their Enemies and is not that God wee fight for able enough to vindicate all our wrongs SECT 8. Quest. What occasioned the Lord to proclaime this enmity Ans. Adams si●ne in eating the forbidden fruite a●d Sathans malice in moving and seducing him thereunto was the meritorious cause the originall of this discord is from originall sin Quest. What was the finall cause or end why God proclaimed it Ans. His end was threefold in regard of himselfe the wicked and the godly 1 In regard of himselfe his principal ●nd was his owne glory which should a●ise from the manifestation or admirable composition of his justice mercy holinesse wisdome power and providence herein 2 In regard of Sathan and wicked men● that hee might for the present punish one sinne with another and in the end take due vengeance on them in their greater condemnation and finall Ruine and destruction 3. In regard of the Godly for their greater good as namely that they might by this affliction and chastisement be stopt in their course of sin be brought to the ●ight of their evills pas● and made repent of them and prevented from si●ning for the time to come and lastly to keep them in continuall exercise that so they might walke on in the way of holiness which will bring them to eternall happiness and not to be condemned with the world SECT 9. Quest. But how can God be the Author of it without being the Author of Sin Ans. Very well Even as the temporal Magistrate may put a fello● to death without committing of Murther That he which is the fountaine of all good is not the Author of any evill herein may appeare 1. By considering how the case stood at this time with Adam and al his posterity being condemned persons every moment expecting and waiting for that direfull sentence to be executed and inflicted upon them which God before had threatned in case they should transgress his Royall command Gen. 2.17 namely the sent●nce of death Which was threefold viz. of Body which is the temporall Death Soule which is the spirituall Death Body and soule which is eternall Death Opposite to that three-fold life of Nature Grace Glory The which if it had been fully and universally accomplisht we could have had nothing to say but that God was just as now we have no reason to give why so many should be Redeemed but because he is mercifull yet because he would according to his nature in Justice remember Mercy he ordained a Saviour and Remedy even Christ implyed in the Pronoune Relative Hee for so many as he had before predestinated to be borne againe by his word and Spirit Iohn 3. to a lively faith whereby they might lay hold on this Remedy yet with all hee did appoint that this their way to Heaven should be thorny and troublesome To which end he mixed with the sweet promise of Salvation the bitter Ingredient of griefe and sorrow Implyed in the word Enmity but yet more to justifie this Judgement of God that is to make it appeare just 2 It will appeare if we distinguish the ends of God Sathan and wicked men To which purpose I will instance in our Saviours example Iudas delivered him to death for gaine the Iewes for Envy Pilate for feare the Devill provoked each of them through this Enmity Christ himselfe to obey his Fathers will God the Father in love to sinners and for their Redemption each did one and the same thing But to contrary ends so when this Enmity breaks forth in the wicked Sathan hath a hand in it as a malicious Author As when he entred into Iudas and made him betray Christ Luk 22.3 Man himselfe as a voluntary Instrument as when Pharoah hardened his owne heart against the Children of Israel Exod. 9.34 God as a most Righteous Judge and Avenger as when hee also hardened Pharoahs heart Exod. 9.12 but how even by permitting the seed of the Serpent from his owne malicious inclination to hate the seed of the Woman not by infusing this malice nor by withdrawing any grace but only by denying that grace which hee was not bound to give he doth not infuse corruption he doth not with hold the occasion Even as when the Rider gives his fiery horse the Reyns we saie he puts him on In mercy infusing this Enmity into the seed of the Woman against the seed of the Serpent Not against their persons as they are his Creatures but only against their condition disposition and wicked conversation we and the Devill should never have falne out we agree but too well but that God hath put an enmity between us Yea in the last place as God turned the treachery of Iudas not only to the praise of his Justice Mercy c. but to the good of all beleevers so he turnes this Enmity of Sathan and wicked men to his Childrens great advantage and his own glory And hereupon is that distinction of adversities as they come from Sathan they are usually called temptations as they come from men

58. chap. and 66.3 1 John 3 12. Matth. 7.22 23. Againe doe you pay God his dues also doe you repent and beleeve the Gospell precepts and menaces as well as promises doe you declare your faith by your workes doe you pray by the power of the spirit and with the understanding also 1 Cor. 14.15 doe you receive the word with good and honest hearts reade conferre and meditate upon it and also bring forth the fruits of it in your lif and conversation doe you sanctifie his Sabbaths and see that all under you doe the same love his children promote his glory and strive to gaine others to imbrace the Gospell instruct your children and servants and teach them to feare the Lord doe you feare an oath hate a lye c love zeale and devotion in others make conscience of evill thoughts vaine and unprofitable words grieve for your unprofitablenesse under the meanes of grace for the evill which cleaves to your very best actions and for sins of omissions c No you may bee good morrall honest men but none of these graces grow in the Gardens of your hearts You have a forme of godlinesse but you deny the power of it and are reprobate to every good worke 2 Tim. 3.5 Titus 1.16 Yea have you not strange conceits and base thoughts of the best men doe you not deeply censure condemne the generation of the just and thinke the worse of a man for having of a tender conscience doe you not envy hate scoffe at nick-name raile on and slander the people of God and mis-consture their actions and intentions watch for their halting and combine with others against them doe you not with Festus account zeale madnesse and religion foolishnesse with Michal For men of the world think the Religious fooles and madde-men but the Religious know them to be fooles and madde-men Doe you not sharpen your tongues in gall and dip your pens in poyson to disgrace the graces of God in his children yea have you not beaten off many from being religious by your scoffes and reproaches and made them resolve against goodness and staggered others that have made some progresse in holinesse yes every place where you come and all that you are conversant withall can witnesse it Yea you hate zeale and devotion so invetterately that you can in no wise bear with it in others I speake not by rote for would I be so uncivill as you are or doe by you as you by others I could name hundereds of you though you will not confesse it when taken in the manner but justifie your so doing by many collourable pretences For poore soules you are so ignorant of Sathans wiles Ephes. 6.11 That with Saint Paul before his conversion you persecute the Church of God even out of zeale to the traditions of your fathers Gal. 1.13 14. Phil. 3.6 Which is the case almost of who not for this sinne is so epidemicall that take forty men where you please City or Country As they dwell passe the streets or sit in their pues and nine and thirty of them are malignants to the power of religion You will say it is a big word but I have warrant for it doth not our Saviour say you shall be hated of all men and nations for my names sake Matth 10.22 and 24.9 which infers that all who are not hated for religion are haters of religion Neither is Christ's name any where more spoken against then in Israel Luke 2.34 where all professe themselves to bee Gods people The like place you have Matth. 5.11 And what is meant by these words I will put enmity betweene the seed of the serpent and the seed of the woman Gen. 3.15 but that all men living are either the womans or the serpents seed As for other sins one man is given to lust another to intemperance a third to swearing a fourth to cousening some to more than one some to all of them but who is not tainted with this sinne who is not an open or secret enemy to holinesse by reason of that generall contempt which is cast upon professors Yea who is there even of those that have resigned up their pride and their lust and their lying and their co●sening or what other sinnes they have beene prone to with whom this sinne doth not remaine as though they had a dispensation for this evill Yea and thinke they doe wond●rous well in it for they delude themselves with a multitude of mispris●ons and false surmises against the godly the soules of most men being drowned in their senses and carried away with weake opinions raised from vulgar mistakes and shadowes of things And which is worst of all they have so hardned their hearts and so seared their consciences with accustomary using it even from their infancy that a man were as good speake to a stone Ezek. 11.19 as admonish them of it having Pharoah's curse upon them an hard heart and a seared conscience And a bruit beast is as capable of good councel as they Yea braying in a Morter as Solomon speakes would not alter them Prov. 27.22 Neverthelesse though they resemble those Beasts that went into the Arke uncleane and came out againe uncleane yet it shall comfort me that I have done my best to plucke up this infectious weede out of mens hearts that I have hopefully ministred unto them whom I cannot cure And that I have brought water enough to wash these Blackamores white if it were in the power of water to do it Besides I did it as well for the godlies sake as for theirs I considered how my selfe was formerly forestalled with prejudice against goodnesse and how extreamly I mis-judged both actions and persons by reason of that generall contempt which was cast upon Professors which for many yeares hindred me from entering upon a religious course Yea when God of his free grace and good pleasure had brought me out of darknesse into his marvellous light and touched my heart with the load-stone of the Gospell that I was not beaten off againe from ever being religious through the daily scoffes and reproaches which in every place I met withall for refusing to doe as others with whom I was conversant no reason can be rendered but that of the Apostle whom he did predestinate them he also called and justified and saved Rom. 8.30 And O the depth Rom. 11.33 Wherefore when once my judgement was cleared and my prejudice cured by the sage councell of a friend and by pondering these few scriptures 2 Tim. 3.12 Mat. 10.22 23. c. and 24 9●● Luke 2.34 and 4.29 Iohn 15.20 Gen. 3.15 1 Iohn 3.13 1 Pet. 4.12 13 14. Luke 14 27. and 6.26 Mat. 5.10 11 12. Phill. 1.28 29. Both of them being driven home or set on by the rodde of affliction By Gods grace I not onely shooke off this slavish yoke of bondage and feare in which Sathan for the present held mee But probably

conjectured that God would inable mee to discover and sound this depth of malice in Sathan his adherents which makes them so swel and rage against the godly And thereby so convince the one that they should not dare to pervert the straight wayes of the Lord by turning away the weake from the faith And so furnish the other with Armour of proof against their scornes that they might see there was no cause nor have the least thought or purpose of returning For the effecting whereof I have not beene sparing in either paines or prayer to God for divine a●sistance it being a subject that none as I conceive have hitherto handled which I found extended to me blessed bee his holy name beyond my expectation Indeed we may speake to the eare but God alone hath the key of the heart Acts 16.14 To whose blessing I leave the successe and its use to the world Humbly beseeching the Almighty that these lines may not rise up in judgement against those Hazaells that have read them and are never the better And so instead of curing their sinne prove a meanes to increase their torment R. Y. An Alphabeticall Table both for the Book and for the Advertisement A. ACtions our best actions abominable except they proceed from right ends and a heart sanctified Advertisement Aa Accuse wicked accuse the godly of many things but prove nothing Page 68 They will coyne matter to accuse us 70 They dazle mens eyes with false accusations 73 And have a great advantage therein of the godly 63 They have so hardened their hearts that we were as good admonish a stone Ad. Ee Adversities distinction of them 27 Agree impossible the good and bad should ever agree 132 Carnall men can agree with any so they be not religious 133 Though they differ in other things they will agree against the godly 133 Agreement in some points doth but advance hatred the more 136 Anthipathy a secret enmity and antipathy between the wicked and the godly 2 Look enmity All means ineffectuall for want of application Ad. A. B Want of application the cause of all impiety Ad. A. B.Z What chiefly concernes us wee apply to others Ad. A. Z The most prophane can apply the promises which belong only to such as suffer for well-doing Ad. D Hard to say whether their applying the promises or not applying the precepts and threats doth most occasion their finall impenitency Ad. E Assitance divine assistance in time of triall 192 Atheisme fruits of it wherewith the lands abounds Look unbeleef 23 Atheists on earth none in hell 214 Fire and brimstone shall confute all Atheists 219 The most grounded Atheisme hath a mixture of beleefe 215.217 Atheists would give all they have to bee sure there were no bell 216 Their convicted consciences shall be witnesses against their unbeleefe 218 None so confirmed in Atheisme but will feare in time of danger 211 At least on their death beds they confesse a God 212 B. Beliefe unbeliefe a cause of persecuting us 202 Proved by testimonies ibid. By examples ib. By experience 204 Men think they believe but do not ib. Evidences of mens unbeliefe 205 A carnall heart flint to God wax to Satan 221 That most men believe not an hell proved undeniably 226 Did men believe the word or a judgement to come they durst not live as they doe 208.226 Carnall men believe the promises but neither the precepts nor threats 222 All men apt enough to presume upon Gods mercy 220. Ad. D All true believers the children of God 131 All unbelievers children of the divell ib. Sathan the God King and father of all unbelievers Ad. K Admonition to beware before it proves too late 230 All that hath or can be spoken will prove fruitlesse except Gods blessing doe accompany it Ad. Hh Bruising the head what is meant by it 32. And what by bruising the heele 33. Byble Gen. 3.15 an epitomy of it 35 C Causes of hatred and persecution eleven 127.239 Censure they censure our actions and misconsture our intentions 64 They passe over our good parts 69 Look murmuring To censure all for the faults of a few is only the part of a fool 148 But most are such fooles and beasts ib. If Christians we will imitate Christ if Gods servants we will doe what he commands Ad. H Christians if a tithe of them be Christians that are so called there are millions of Christians in hell 232 They combine together and lay divelish plots to destroy the godly 105 They will easily finde occasion 107 Our serving of God shall be ground sufficient 108 Or a Ministers saving of soules ibid. The manner of their consultations 106 Would we accompany them in evill their malice would cease 144 They condemne us that themselves may be justified 66. Look judging Means to confirm comfort and strengthen us against the worlds hatred 12 To consider before it prove too la●e 214 They will make an evill construction of whatsoever we doe or speake 6 Constancy such as feare God as immoveable as a rock 253. Looke profession They contemne the godly which is not for want of ignorance 56 Contempt of Religion makes many resolve against goodnesse 6 Contrariety a maine cause of hatred and persecution 130 They are contrary and differ 1. In their judgements touching Wisdome Happinesse Fortitude Sin Holinesse 138 2. In their passions and affections of Love Feare Anger Ioy c. 139 3. In their practice and this breeds many a quarrell 139 Sufficient hath been spoken to convince the most malicious Ad. B They give devilish counsell against us 72 Miserable condition of cowardly Christians 4 Christ and his crosse inseparable 10 They use to curse the godly 87 And those that least deserve the same 90 Curse us that they may discourage us ib. Though they curse yet God will blesse 91 How miserably cursers shall bee cursed 91 They that curse us would kill us if they durst 89 D. Of denying Christ a memorable example 5. Look profession Foule mouthed men and women are devills in Scripture phrase 83 Good men may differ in many things yet agree in the maine 157 A vast difference betweene another discipline and another doctrine 158 Discretion eats up devotion 156 Wicked men thinke they grace themselves by disgracing others 79 How fitly they are called dogs 81 E. An enmity or war proclaimed betweene the wicked and godly 15 The author proclayming ib. The Captaines and souldiers betweene whom 16 Severall uses of instruction 17 The certainty of this war 20 Foure lessons of instruction 21 The end why threefold 23 God the author without being the author of sin 24 Of which sundry reasons ibid. The same further cleared 26 Originall sin the originall of this discord 23 The time threefold 28 Vse of comfort 29 The manner of their venting it 30 The place threefold ibid. What will be the issue and who shall get victory 32 This war is perpetuall 28 It was before the flood 40 After the

commonnesse of this sin hath taken away the sense of it This counted no sin and yet worse then all his fellows 3 They reject all meanes of being bettered 4 Because they will not imbrace the truth they are given up to beleeve lyes 5 The Prince of darkenesse blindes them Satan prevailes most by desception of our reason We mistake good for evill and evill for good Sathan desires no more then to beheard speake He will put a faire coulour upon the foulest sin and make the best action odious He hath perswaded millions that they doe wel in persecuting the saitus If Sathan shewed the hooke as well as the b●ite his Kingdom would not be so populous Sathan more servants here then God Few compared with the multitude shall be saved The difficulty of entring the strait gate 1 Pet. 4.18 Yet most live as if they had no soules The foolish ingratitude of ungodly men Want of application on the cause of al impiety All performances abominable except they proceed from right ends and a heart sanctified Tryall of a Christian by the fruites of his faith Morrall men count zeal madnesse and Religion foolishnes They so hate holinesse that they will hate men for it They persecute us out of zeal Which is the case of not a few All hated for religion or haters of reigion They have so hardened their hearts that we were as good admonish a stone The reason why al are not beaten off by their s●offes How to have our ●udgments cleared and our prejudice cured Occasion of writing upon this subject All ineffectual except God give a blessing The religious hated and spoken against of all and every where A secret enmity antipathy betweene the wicked and Godly Millions beaten off from being religious by the scoffs reproaches of wicked men The mise●●ble ●ondition of cowardly Christians A remarkable example The contempt of Religion makes many resolve against goodness They will make an evill construction of what soever we do or speak No reclayming such as are forestaled with preiudice Meanes to cleare our Iudgments touching the worlds hatred Religion most opposed by formall professors Christ his crosse inseparable All the saints have been hated and persecuted Meanes to confirme comfort strengthen us against the worlds hatred Their malice a good signe we belong to God The originall of the worlds hatred Gen. 3 15 opened explained An enmity proclaimed and what it is The Author proclaiming The Captaines and Souldiers between whom All wicked men are the Serpents seed What is meant by the Woeman and her seed Severall uses of instruction 1. Vse 2 Use 3 Use The certainty of this War Lessons of Instruction from hence 1 Lesson 2 Lesson 3 Lesson 4 Lesson Originall sin the orig●nall of this dis●cord The end why ●hreefo●d God the Author without being the Author of sin 1. Reason 2 Reason The same further cleared The distinction of adversi●ties The time when this warr was proclaimed 2. The time that it is to continue 3. The time more strictly in regard of the subiect and obiect A Vse of comfort The manner of their venting this enmity The circumstance of place three-forld What will be the issue who shall get the Victory What is meant by brusing the head What by bruising the Heele This text an epitomy of the whole Bible Order and distribution of the whole booke The continuance of it in all Ages 1 It was before the Flood 2 After the Flood before the Law 3 After the Law before Christ. 4 In the time of Christ and his Apostles What a multitude have suffered for professing Christ. 5. After the Apostles in the time of the tenne Persecutions 6 From the primitive times hitherto Formall Christians the greatest persecutors of true Christians 7 In the times wherein we live A holy life cannot escape persecution This enmity makes them forget all ●●turall affection 8 It will continue so long as time continues Application of the point Twenty two signes or properties of this enmity 1 They envy the Godly Envy the Devills cogni●ance as love is Christs 2 They contemne them which is not for 〈◊〉 of ignorance 3 they reioyce at our supposed evill estate But most if they see us sin 4 They hate the godly Their hatred extends to the whole generation of the Godly But they have not so much authority as malice Though their punishment shall be never the lesse 5 They murmure against the godly and God himselfe For being better then them selves They have a great advantage of the godly Their miserable condition 6 They sensure our actions and mis-consture our inteutions Preiudice blindes them They traduce whō they cannot seduce They condemne others that thems●lves may be justified They iudge others by themselves 7 They carry tales of us to the Rulers Charge us with many things but proove nothing They passe over our good partes They will coyne matter to accuse us How to heare the tale-bearer No musick so sweet as to heare well of themselves ill of the religious The tale-bearers end 3 They give divelish councel against us They dazell mens eyes with false accutions Their matchlesse malice in slandering us The Prelates more ready to yeeld their ayd then the rude rabble to aske it 9. They flout and scoffe at the godly They so hate righteousnesse that they hate men for it They think us mad we know them to be mad They are zealous against all that are zealous They scoff at us God laughes at them Their punishments No greater Argument of a foule soule 10. They use to nick-name the godly It is the Devill that speakes in and by them Nothig hath proved more successfull to Satan then lies Wicked men think to grace themselves by disgracing the godly 11 They revile and raile on the godly Because the Law bindes their hands they smit with their tongues They speak evill of us because they cannot do evil to us How fitly they are termed dogs Their words are to bee ●lighted Foule m●uthed men and women are devills in the Scripture phrase Satans heart in their lips 12. They raise slanders of the godly Evill reports both make and increase iealousies and disable us from discerning the truth Slanderers Satans best servants Great wits not apter to raise slanders then othes to beleeve them A slander once raised never dyes At least it leaves a scar of suspition behinde Wise men will examine before they beleeve Their policy in slandering us The theef most forward to cry stop theefe 13. They will curse the godly Wicked men lye when they speake the truth As they belong to hell so th●y speak the language They that curse us would kill us if they durst They curse those that least of all deserve it They curse us that they may discourage us Though they curse yet God will blesse How miserably cursers shall be cursed 14. They use to threaten the godly No living for the godly if their enemies hands were alowed to be as bloody