Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	let_v	people_n	pharaoh_n	1,979	5	10.4708	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43590	A vindication of the review, or, The exceptions formerly made against Mr. Horn's catechisme set free from his late allegations, and maintained not to be mistakes by J.H., Parson of Massingham p. Norf.	Hacon, Joseph, 1603-1662.	1662 (1662)	Wing H178; ESTC R16206	126,172	264

never have laid any great weight upon that place Gal. 5.4 Ye are fallen from Grace for in the third ch v. 26. he saith ye are all the children of God by faith in Christ Jesus Such warnings and exhortations are usefull to all for as the secure are awakened and the unsound may hereby be made better than they are so are true beleevers held in that state which they have attained By fear of falling away they are preserved from falling away Care and watchfulness are spiritual graces of God whereby they continue stedfast When many of Christs disciples being offended left him their departure endangered the rest the twelve therefore he kept by him by asking them thus will ye also go away As for such impossibilitie of falling away as you speak of I know not any That which certainly shall not in the event come to pass may yet be possible in it self to come to pass For the Saints considered in themselves to fall away is a thing possible yea very probable such is their weakness such is their danger But upon supposition of Gods Decree and promise and preservation it is impossible that it should be They are as frail as glasses but they are held by a warie hand God will not suffer them to be tempted above their strength but knoweth how to deliver them out of temptation He will not suffer the rod of the wicked to rest to abide long upon the lot of the righteous lest the righteous put forth their hands to wickedness He shortens the days of trouble that the Elect be not born down nor sink under the burden And sometimes speedily takes them away lest malice should alter their understanding or deceit beguile their soul To prove that there is a difference betwixt true beleevers and Apostates besore their fall I alledged several places to which you have answered severally and largely But you have said nothing that hath made any of those testimonies to that purpose invalid The two first did shew not onely that there is a difference but that the ground of that difference is in Gods secret counsel To those two I shall onely add now some other the like and then conclude this chapter Joh. 17.12 None of them is lost but the son of perdition And what that signifies you cannot better understand than by conferring with a parallel place of the same subject namely Joh. 13.18 I speak not of you all I know whom I have chosen in each of these texts Judas is he that is excepted and in the one he is called the son of perdition in the other he is said not to be chosen and thence it was he fell away and was lost And that Election to life is spoken of there and not to Office is certain and evident for Judas was chosen to be an Apostle When the Jews in so great a part fell off from the true Church it was a very great offence How doth the Apostle remove it Rom. 11.7 Israel hath not obtained that which he seeketh for but the Election hath obtained it When some turned the Grace of God into wantonness S. Jude to prevent the scandal saith that such false teachers and their followers were not good at first and at best but such as crept in unawares and were before of old ordained to this condemnation And when the generalitie of the inhabitants of the earth did wonder after the Beast and worship him there is in serted a clause of difference betwixt them and others and that difference derived from the very fountain or foundation of God the Elect are excepted Revel 13.8 All whose names are not written in the book of life from the foundation of the world CHAP. XXIX The will of God IF it please the Reader to peruse first mine and then yours and but compare them together I suppose he will not think it needfull that any thing more be written now about the title or subject of this chapter When we are speaking of the will of God you betake jrour self to the Free will of man bringing forth such fragments as have often been served up I shall onely take notice of some other things which you have fallen upon no way belonging hither For you are like a valiant Gamester and will have at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joannes ad oppositum as you can hold up any thing that you have said you can oppose whatsoever another saith yea sometimes although it be your own opinion Sect. 2. But he says God is to be worshipped in spirit and truth now and not as before Christs coining in outward rites shadows and ceremonies which then bare a great part of Gods service I am glad M. H. is for such spiritual worship if it be in realitie for he may have it is likely a secret intention contrary to his revealed sayings as he signifies of God Soon after this about the beginning of your next Section you call it a Threed-bare distinction of A Revealed will and secret and like better of Conditional and Absolute I told you then you had often heard it and I like it the better for being common and ordinary You say little to it there and here you make a Jest upon it and a jest if it be a threed-bare one as this is is stark naught but if withall it be prophane and Lucianical it is the more abominable To understand and to make out the two-fold will of God manifestly delivered in holy Scripture it concerneth you as well as others and I think you cannot do it better than others have done For example Exod. 7.3 4. God commanded Pharaoh to let the people go at the very same time he hardened Pharaoh's heart that he might not let them go Yours of Conditionall and Absolute will not help the matter here unless you can tell what should be the condition in this case You that hold God willeth all men to be saved in your sense without any difference till they themselves make it not conferring one place of Scripture with another one principle of Faith with the rest must make two contrary wills or else deny whether directly or by consequence Gods omnipotence It being a most certain truth in Reason and in Religion gion that God doth whatsoever he will both in Heaven and in Earth But others say consonantly to other parts of Christian Divinity that Gods revealed will is not always properly a will but onely figuratively interpretatively or by way of likeness He is said to will because he seemeth to will in declaring what he willeth should be mans duty and what he will accept and approve of if performed Now because this is declared by the Law or Commandment therefore it is called his revealed will This is no way contrary to his will whereby he peremptorily determines what he himself will do and what shall inevitably come to pass which because he hath not discovered to us except matter of prophecy or promise is therefore called his secret will Or

cause why he receives not benefit by Christs death but may it not be said withall that he receives not benefit by it because it is not given him to beleeve But I innovate from Scripture I wish you would once leave your wonted manner of making people think you keep your self more punctually to Scripturd than others do Let the words of Moses be considered Deut. 29.4 The Lord hath not given you ● heart to perceive and eyes to see Though great signes and miracles were wrought before their eyes yet they perceived them not because God gave them not to perceive Let those words of our Saviour be considered giving the reason why his heavenly doctrine was revealed to some and not to others it was not onely because some gave better ear then others did but So it seemed good in thy sight Matth. 11.26 and those words of his Joh. 10.26 You beleeve not because you are not of my sheep as I said unto you Sheep that is say you elswhere meekened and made docible then look to the 16. verse Other sheep I have which are not of this fold the I must bring Were the Gentiles yet uncalled meekned and made docible already No. By sheep therefore are meant elect such as belonged to God by election without reference to any sheep-like disposition found in them before they were brought In Gods counsel they appertained to his flock according as the elect in Corinth are called his people Acts 18.10 I have much people in this citie not with reference to any frames or qualities they had before they were called And I pray marke those words as I said unto you but where was that said that we may the better gather the meaning of what is said here I will refer you who would be thought not to swerve the least from what you finde in Scriture to Joh. 8.47 and Joh. 6.36 Ye have seen me and beleeve not All that the Father giveth me shall come unto me To come is to beleeve and they come whom God doth give and none else and they whom God giveth were his Joh. 17.6 Thine they were and thou gavest them me These be the causes you finde in Scripture no other frames and dispositions why one beleeveth and another not Sect. 3. You lay down considerations touching Gods giving Faith The sum is this He giveth Faith to all that hear the word as well to them that beleeve not as to theem that beleeve as he gave the Israelites Manna lying before them upon the ground they might take it if they would if they would not take it they might leave it Man 's not having doth not argue Gods not giving The sluggard cannot say God gave him not provision when he might have had it would he have laboured for it And where is now that malicious and standerous Adversary that dareth to accuse you as if you taught that Faith is not Gods gift God gave Faith to Judas but he would not take it as he giveth the slothfull man bread that starveth for want of it because he will not stretch forth his hand to labour He likewise gave Faith to Peter as he giveth to the diligent hand that maketh rich With you or in your doctrine To give is no more than to offer but in good common and ordinary sense That which is offered may be rejected but that which is not received cannot be said to be given And still you presuppose that man hath always spiritual life and can come when he is called and can take what is tendred to him and can eat what is set before him Whereas if you did not innovate from Scripture you might learn and teach others How Faith which is said to be Gods gift is the chief part of that spiritual life by which a Christian liveth and that very hand by which he receiveth and layeth hold of Gods promises and that appetite of the soul by which it longeth after the heavenly bread And untill this be obtained all that is said or done or propounded by way of Object to mans heart is no other than appositiones epularum circumpositae sepulchro as messes of meat set upon a grave or a banquet that is offered to an idol that can neither eat nor smell I am sure you innovate and invert the Apostles words who saith thus It is not of him that willeth but of God that sheweth mercy But you say to this effect That this man is saved and not another it is not of God that sheweth mercie for he sheweth mercie to all but it is of man that willeth and accepteth his mercie It is not of God that giveth but of man that taketh for God giveth to all that will take And when the Apostle Paul saith thus to Timothy if God peradventure will give them repentance his meaning must be but this If it pleaseth God to propound to their minds such reasons and arguments that would prevail with those that are disposed as they ought to be A thing which Timothy himself might do well enough But when he saith Sifortè if peadventure he intendeth some singular and rare matter and of great difficulty scarce to be hoped for not a common gift vouchsafed to all that hear and are outwardly called It is well said it is given to you to beleeve or suffer but it follows not that God either did not or would not have given the same to others in the serious listening to him in the means and Spirits concomitancie therewith given All that come are drawn it follows not all that are drawn come But who giveth the serious listening you speak of Who giveth eyes to see and ears to hear and a heart to perceive Whatsoever your concessions be or how far soever you yeeld you take care not to endanger nor part with your beloved Principle though never so rotten It must be of man that willeth and of man that listeneth why one beleeveth and another not The Spirits concomitancy therewith given they should speak of this that hold any such thing needfull beside the word for producing faith but you draw so deep of the Socinian lees as to count them breeders of Fanaticks that hold it I deny not but there is a working of the spirit of God which causeth some degree of illumination and conviction in the hearts of the hearers ordinarily but not universally for some hear and understand not their hearts being like the high way the seed that is sowen the wicked one catcheth away and it taketh no manner of place at all and in the Acts of the Apostles some beleeved others doubted a third sort mocked But though there be ordinarily such a working of the spirit accompanying the word yet I utterly denie that this is always accompanied with that saving and quickning power or efficacie which causeth true faith and is sufficient to salvation for it were sufficient and universal if it were able to remove mans rebellious disposition and were granted to all then all men would be saved