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
A47193	The universall free grace of the Gospell asserted, or, The light of the glorious Gospell of Jesus Christ, shining forth universally, and enlightning every man that coms [sic] into the world, and therby giving unto every man, a day of visitation wherin it is possible for him to be saved, which is glad tydings unto all people, being witnessed and testifyed unto, by us the people called in derision Quakers : and in opposition to all denyers of it, of one sort and another proved by many infallible arguments, in the evidence and demonstration of the spirit of truth, according to Scripture testimonies and sound reason : with the objections of any seeming weight against it, answered it, answered / by George Keith.	Keith, George, 1639?-1716.; Furly, Benjamin, 1636-1714.	1671 (1671)	Wing K228; ESTC R13258	128,214	140

3. 35. and there is a more speciall giving which is onely applicable to the Saints Who are his children and these cannot but come unto him as Peter said Lord to whom shall goe but unto thee c. There are other places urged by them but these adduced are the most usuall and the answers given unto them will being rightly applyed suffice to any other so that who judge of this matter according to the witness of God in their hearts and do therein ponder the Scriptures will find the Doctrin of the Nationall Teachers concerning Election and Reprobation not to be according to the truth nor Scripturall but indeed a most pernicious Doctrine to the hindring of the growth and spreading of piety in the world as may appear from what is already said I shall now descend to weigh the few small Reasons they have and usually give for their adhering to so absurd an Opinion First then they say if election be according to faith foreseen then it is not free Answ. It followeth not at all for election is free though it be not without respect to faith even as justification is free which themselvs say is not without respect to faith They must then either deny justification to be free or say that it hath no respect to faith or confess that election is free not withstanding its respect to faith Secondly they argue if Election and reprobation be according to faith foreseen then something in the creature was the moving cause of Gods decree Answ. Nor doth this follow For though men beleeving be the object of the decree of Election yet they are not the moving cause thereof in like manner men unbeleeving are the object but not moving cause of reprobation Unbeleef is indeed a cause of the Destruction of the wicked which destruction is decreed so is also faith an instrumentall cause of the salvation of the Saints which is also decreed but not of the decree of God which hath no cause without himselfs And by these Answers any other reasons they bring may be confuted Object 13. If saving grace andilight were given unto all then all should be saued otherwise grace were not effectuall as not having its efficacy Answ. It followeth not grace is effectuall and hath its sufficient efficacy in that in its own nature it is able to save all who do not resist it even as Physick may be very effectuall to cure such and such diseases if duly applyed and yet if it be not permitted to have its due operation it may not onely not cure but kill But more over grace hath its efficacy in all in that it makes all inexcusable who do resist it and persist in their gainstauding And thus it tendeth to the glory of God in their condemnation But say some a morall suasion is sufficient to leave men without excuse Answ. I deny it For nothing can render men unexcusable but that which being improved can excuse which no morall suasion can doe Object 14. Saving light and grace is irresistible therefore it must have its effect to salvation Answ. That the Lord may work irresistibly in some we deny not but that he doth so work in all that are or may be saved is the meer brain-sick fancy of these men and contrary to the tenor of the whole Scriptures which complain of mens resisting the holy Ghost withstanding the truth holding it under in unrighteousness crucifying the Lord of glory in themselvs doing despite unto the Spirit of Grace oppressing and choaking the good seed c. What is more effectuall then the sun and then fire unto which Christ the word of grace and tru light is compared yet what more easily resisted then the light of the sun without all pains by the bare wink of the ey And fire though suffered to break out to a flame can be quenched To divers other naturall powerfull causes which have efficacy enough in them to procur their proper effects if not impeded is this word of grace compared Object 15. It s said of some that they could not beleeve Jo. 12. 39. Ergo c. Answ. True but no where is it said that from the begininng they could not beleeve Yea the very reason why they could not at that time beleeve is expressly rendred by Matth. 13. 13. because they had closed their eys and in seing did not see for which cause the Lord being provoked gave them up read v. 14. 15. to hardness of heart that they could not beleeve Object 16. God so hardned Pharoahs heart that he could not obey the Lord and let the people goe Answ. True again but where is it said that Pharoahs heart was so hardned from the beginning of the time that he was capable of understanding no where Pharoah had provoked the Lord by his cruell oppressing the Israelites causing their male children to be killed a just provocation of the Lord thus to give him up to obduracy of heart so that he could not obey Now we never said that all men may beleeve and obey the Lord at all times but onely at such times and seasons as the Lord breaths and moves upon them within the day of their visitation Object 17. It s said of the People of Israell Deut. 29. 4. The Lord hath not given you a heart to perceive and eys to see and ears to heare c. Therefore he had not given them all saving light and grace Answ. It follows not for the perceiving heart seing eyes hearing ears are the effect of this saving light and grace onely in those in whom it is not resisted Now God had given his good Spirit to instruct them Nehem. 9 v. 20. but they rebelled against and vexed his holy Spirit Isayah 63 verse 10. But some would fain limit these words only to those who prophesied or at least to the faithfull unto whom God gave his good Spirit to in struct the people which they rebelled against not in themselvs but in the faithfull who did instruct them Answ. This cannot be for it had been to no purpose to give his good Spirit unto the teachers to instruct the people if no measure of the same had been given to the people to learn For as none can sufficiently teach the things of God without the Spirit so can none can truly learn them without it Again so far as any man resists the Spirit of God in another he first resists it in himself yea it is said expresly they tempted God in their hearts Psa. 78. verse 18. And it is already proved that the manifestation of the Spirit is given to every man to profit withall Object 18. Some are said to have no light in them Isayah 8. 20. Answ. According to the Hebrew even as the margent intimates it is thus because they have no morning in them Now its true all have not the morning light in them which imports the day star to be arisen but with many it is as it were midnight for darkness yet the light

deale of yea nought elce but ill-will destruction yet thus malicious do the crooked conceits of some men render Wisedome but I had rather beleeve the Testimony which the Apocrypha givs of wisedome That she is not subject to hurt ready to do good and kind to man sted fast and sure the very breath of the power of God a pure streame flowing from the glory of the Almighty into which therefore no such defiled thing as cruelty or dissimulation can fall And this I am sure is most agreeing to the Testimony which the Evangelists and Apostles give of Christ that he came not to do hurt to any but good to all not to condemne primarily but to save So let every man mind that which convinceth him of his folly in secret expostulats with him about it saying how long wilt thou love this evill way of thy owne heart and lovingly adviseth him kindly woeth him to turn at the Reproofs of instruction if he intends to get in to the way of life or witness the out-pourings of the spirit of wisdome upon him Consonant to this is Amos. 4. 13. Loe he that formeth the mountains and createth the wind or the spirit and declareth unto Man what is this thought c. The Lord the God of Hosts is his Name He that created the spirit for so the Hebrew word also signifies and so the Septuagint renders it the spirit of man the same upholdeth it to this day dwelleth within it in his owne divine seed and principle and in it it is that Man lives and moves and hath his being This is he who sheweth unto Man unto Man indefinitly that is to Mankind to every Man his thought what it is what his heart soule mind spirit runs out after and the Lord God of Hosts saith the Prophet is his Name Now the thoughts of man are within him hid from every eye save that which is so inwardly present every where that all things are naked and bare before him and the thoughts being thus within can not be shewne unto man but by an inward conviction even there where his thoughts are and he that doth thus convince man within of that which is within must be within and there exercise and manifest his convincing power and every man that cometh into the world having that in him that thus sheweth him his thoughts as there is no man that lives that hath it not and the Prophet asserting that he which doth thus shew unto Man his thoughts is no other then God himself the Lord God of Hosts who created Man and his spirit out of which his thoughts arise and consequently knoweth them all It doth most necessarily follow that this God who searcheth the heart and tryeth the reines is in every man that cometh into the world This is so cleare and consequentiall that no reasonable Man that considereth it in an un-prejudicate mind can deny it But this Doctrine is further confirmed by God himself 6. Genesis 3. My spirit shall not always strive judge plead or contend in man for that he is flesh c. Thus is it in the Hebrew and thus it ought to be rendred rather then with Man and it being so what 's more plain from these words of God himself concerning the wicked old world Then first that even to this unbeleiving ungodly generation who by their impenitency had provoked God to repent that ever he had made man and to resolve now to cut of mankind He God had first given them a day of visitation in which he did strive plead and contend with them by his spirit in them before he gave them up to destruction And secondly which naturally flowes from this that that which strives and judges for God in Man and pleads Gods righteous cause with man in the secret of his heart and conscience is not a bare meere naturall light as the dark dreaming Divines of our days do say which can not save but onely condemne destroy and leave without excuse But is the very salutiferous spirit of God himself which created man and alone hath power to save or destroy him as he answereth the long-sufferance and goodness of God which the Apostle saith leads to Repentance or despiseth it and sets it at naught But as plaine as this Testimony of God himself is in the case yet because it thwarts the preconceived opinion of these men and overturns the whole fabrick of their Divinity and Analogy of their faith so called it must not be suffered to passe under a double vayle First of an ambiguous translation of the words Secondly of a misty meaning put upon the words so ambiguously translated on purpose to make way for it viz. That God did not strive with this ungodly world by his spirit in themselvs but onely by the ministry and preaching of Noah And for both these they have their somewhat-to-say First as to their translation they say The Hebrew language is concise and so by one word in it many words in other languages are often times expressed and that particularly this word by me precisely rendred in signifies also with from among by and sometimes into Answer The Hebrew language is not so concise but that it hath proper words for every one of those English words and in the Greek and Latin languages how copious soever they be the same Word hath divers significations yet it follows not but that both in those languages and in the Hebrew these words have their most naturall and proper signification which must be kept to unless some weighty Reason requires an other word to be used so that as to the traslation this is First plaine from their owne concession that the word doth signify in as well as with in the Hebrew language and so I have as much ground from the Hebrew to render it in as they can have to render it with And Secondly I do assert and any man that is but a little skild in the Hebrew Grammar knows that in is the very proper most naturall signification of the word and consequently if the sence doth not command another word to be used as it doth not here in is to be kept to although with be as good grammaticall sence and as proper a word if it were not ambiguous to express the mind of the spirit of God by in this place for when the Lord striveth in any man by his spirit he striveth with him But becaus with seems to leave some scope for their gloomy glosse That God onely strove with them outwardly therefore in which puts it out of all controversy that the spirit of God strove with them in themselvs is to be kept to in being as much the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew as it is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke or of in in Latin when the sence doth not necessarily require another word And thus the Septuagint The Vulgar and Interlineary Versions whose opinions in Religion did not sway

Dignity is falne and falling and shall fall before the Iudgment of the spirit of God in every heart and conscience in every Nation Kindred and Tongue that submiteth to the Judgment of God This is it of which David in the spirit prophesyed Psalms 9. 97. and 98. saying The Lord hath prepared his Throne for Iudgment shall judge the world in Righteousnes and minister Iudgment to the people in righteousnes He cometh behold he cometh to judge the earth the world he shall judge with righteousnes and the people with truth and equity This is the everlasting Gospell which the Angell whom Iohn saw fly through the midst of heaven had to preach to them that dwell on the earth even to every Nation Kindred and Tongue saying with aloud voice Feare God and give glory to him for the houre of his Iudgment is come Which is now fullfilled and fullfilling and therfore is Babylon falne and falling in Nations Kindreds and Tongues even so oh Lord let her and hir Merchants fall never more to rise Amen Deuteronomy 30. 14. But the Word is nigh unto thee in thy mouth and in thy heart that thou mayst do it These words are to be understood of the Word of Faith which is Christ as Paul doth expound and apply it both to the Jew and Gentile Rom. 10. as is above shewed Now these words that thou mayst do it are very observable as holding forth an ability or Power given them in the Word as it is received by faith wherby they may do whatever it commands and consequently that it is sufficient unto salvation see Argum. 6. where this place is at large opened Deuteronomy 32. vers 43. compared with Rom. 15. vers 10. c. Rejoice O yee Nations or Gentiles with his People c. and why should the Nations rejoice with his people even becaus they had the same mercy of God as to what was the maine and substantiall thing bestowed upon them Paul in his Epistle to the Romans cap. 15. vers 10. takes notice of these words of Moses and makes use of them to shew that the Gentiles were not so cast off of God but that they had the same mercy as had the Iewes in relation unto the chiefe and substantiall thing as he expresly saith vers 9. Let the Gentiles glorify God for his mercy and this hee confirmeth out of the Psalmes Moses and Isaiah out of the Psalmes hee bringeth these Testimonies first Psal. 18. 49. For this cause I will confesse to thee among the Gentiles but in the Gentiles it is in the Hebrew and Greek and sing unto thy name so that the Lord was among and in the Gentiles and had a Name in and among them which was a Name of mercy The second Testimony is from Psal. 117. O praise the Lord all yee Nations praise him al yee people for his mercifull kindnes is great towards us and the truth of the Lord endureth forever praise yee the Lord. Now what us is this to whom his mercifull kindnes is great even the Nations and Gentiles that all of them no lesse then to the Jewes who are also in this Psalme called to praise the Lord becaus of the mercy bestowed upon them and becaus of the truth which endureth forever And that the Mercy in these places aformentioned is Christ himselfe without which nothing is a mercy is plaine both from the intent and scope of the Apostles words who is speaking of Christ and also from the other citation out of Isaiah 11. 10. There shall be a root of Iesse which shall stand for an ensigne of the people and hee that shall rise to reigne over the Gentiles in him shall the Gentiles trust which Scriptures as they hold forth the more abundant manifestation of Christ unto the Gentiles after his coming in the flesh so doe they point unto some manifestation of him in and among the Gentiles in all ages sufficient unto salvation for that Moses in his day and David in his required the Nations even all of them to glorifie God with the Iewes for his mercy the Riches of the glory of this mistery in the Gentiles which is Christ as is above declared Iob. 24. 13. They are of those that rebell against the light they know not the wayes thereof nor abide in the pathes thereof This Job spake of the wicked and oppressors Now what light is this that they rebelled against but the light of Gods holy Spirit Which witnessed against their evill deeds For that it was not the light of mans owne corrupt nature is manifest becaus it s said they know not the wayes thereof wheras the wayes of the naturall light or understanding they did know for wicked men can digg deep in that naturall light and find out the pathes thereof but the pathes of this Divine and Supernaturall light they cannot find out Job 28. vers 12. compared with vers 28. But wher shall wisdome be found and wher is the place of understanding This is answered First Negatively The depth saith it is not in me and the sea saith it is not with me c. Secondly Positively And unto Man he said behold the fear of the Lord that is wisdom and to depart from evil is understanding That is to say that which enclineth the heart to fear the Lord and to depart from evil is Wisdom and Understanding Now what Man is this to whom God hath so said was it only unto Iob surely none will say it Or was it only unto the Iews nor can this with Truth be said For Iob neither lived among the Jews nor was he of the Jewish Nation Was it then only unto some particulars of the Gentiles Neither can this be said for there is no place of Scripture that calls only a few Gentiles by that large indefinite Name Man By Man then we must understand Mankind as comprehending every Individual and particular man in the World as it is most usually taken in the Scripture Parralel to this place is Micah 6. 8. He hath shewed unto thee O man what is good and what doth the Lord require of thee but to do justly and love mercy and walk humbly with thy God This is more then the Light of Nature can shew Psalm 2. 12. Kiss the Son least he be angry and ye perish from the way when his wroth is kindled but a little c. This is a most sweet and joyful call unto the Gentiles no less then to the Iews even to these who were combining against the Lord and his anointed or Christ. Now that they are bid to kiss the Son doth plainly import that the Son was held forth and given unto them of the Father in true love that they might kiss him i. e. that they might enjoy him which doth again inferre that there was such a manifestation of the Son let forth into them which was sufficient unto salvation elce how could they be required to kiss him if he were not offered and made manifest

as a father c. then certainly he doth reveal himself in such a way in some measure For how can they beleev in him of whom they have not heard and how can they hear without a preacher and who is this Preacher that all nations must hear but the word of God seeing all never heard any outward Preacher And seing its the duty of all to call upon the Lord what should they call upon him for if not for saving-mercy healing and quickning mercy if not for salvation and for that which is sufficient to save them should the soule when it s to seek the Lord onely seek him for the things pertaining to the body and neglect to petition for its self that it may be saved from sin and wrath from death and evill Now if the soule may yea ought to pray for these things must it not pray in faith beleeving it's possible to attain them if the soule in its seeking must so beleev then are they attainable at least Elce the Lord should require men to beleev a lye and that which is false even to beleev that to be attainable which is not so if salvation be not at least possible to every soule in a day of visitation but to say that God requireth any man to beleev a lye is injurious unto the veracity and righteousness of God which his witness in every Conscience declareth Some may say Arminius argued thus for universall grace having just such an Argument To which I answer if it were so I have not received it from him but from the Spirit of truth wich hath let me see the truth of the thing in my owne heart and any that are acquainted with Arminius his writings can not but see that I prosecute it not in his way But in another more convincing and which hath a deeper reach to the inferring of grace universall Evangelicall de primo given unto all wich Arminius never pleaded for nor affirmed But it may again be objected that this seems to contradict another principle which we hold Uiz. that wicked men should not pray To which I answer No such matter for we onely say that wicked men abiding in wickedness impenitence and unbeleef ought not to pray but first to repent and beleeve and then pray Argument 4. From the very Nature and intent of the Gospell THe very Nature summe and import of the Gospell is glad tydings of salvation unto all people holding forth the Good will of God towards them pointing at and directing them to a principle by closing with which peace and reconciliation with God is obtained and the forgiveness of sin received And thus did the Angel of the Lord publish the Gospell unto the shepheards at the nativity of Christ according to the flesh Behold said he I bring you Good tydings of great Ioy which shal be unto all people Luc. 2 20 19. And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Glory to God in the highest and on earth peace Good will towards men According to what the Lord said unto Abraham in his day in thy seed which is Christ shall all the Nations of the earth be blessed Object But our Adversaries according to their old corrupt glosse say that by all people is to be understood not all particulars but some of all sorts Answ. This is manifestly contradicted by another principle of their owne Viz. that immediate Revelation is ceased From which and their concession that the Gospell is really glad tydings and holds forth the reall love and good will of God unto some I thus argue ad hominem as they speak If the Gospell be no otherways glad tydings to any but as it is to all and every particular then it is glad tydings to all and every particular But the first is true Therefore the latter The connexion of the first proposition is so cleare that nothing needs to be said to it The second proposition Viz. that the Gospell is no otherwise glad tydings to any then to all and every one in particular is thus proved The knowledge that any particular among you can have of the Gospels being glad tydings unto them and holding forth the love and good will of God towards them is either because they know the Gospell to be so universally to all and every one or elce because of some speciall immediate Revelation from God assuring them that though the Gospell be not glad tydings unto all men but that many are yea the far greater part of mankind excepted yet it is so to them in speciall God having revealed it unto them by name that they are included in that particular small number to whom the Gospell is glad tydings But this way you wave as denying immediat Revelation Therefore must run to the former there being no third way conceivable And indeed upon that ground it is clearly deducible for if the Gospell be glad tydings to all particulars then any particular may without hesitation conclude it so to him For from the universall to the particular or particulars is a most certain and infallible consequence As for example I or any man may conclude our selvs as descended from Adam because all men universally are so And on the contrary from never so many particulars if there be any exception of but any one it doth not follow unto any particular whatsoever So no man can conclude himself descended from Abraham because 't is most certain many are so Just thus if the Gospell be onely glad tydings unto many and not unto all and every particular it follows not that it is just so to me or thee For that it is as probable that we may be among the secluded as included if the Lord hath not particularly revealed it to us Now before any man can beleeve the Gospell it must be held forth as a thing certaine and as such must be made knowne unto him For what is a mans faith but the particular application of the Gospell or thing therein held forth unto a mans self or mans laying hold on the Grace offered and beleeving that it belongs to him Which he can never doe untill it be so made knowne to him and that certainly not by faint or rash conjecture For true divine faith relys not cannot leane upon meer conjecture but onely upon certainty And herein faith differs from Opinion which always relyes upon conjecture and therefore is but faint and fluctuating weak and feeble as is the foundation upon which it relyes Wheras that certainty which is the right basis and foundation of true faith is strong and can never faile Again the Gospell can not be glad tydings to any further then it is certainly known to belong to them because uncertain tydings can never be glad tydings the uncertainty thereof so hindring the heart in closing there with that it cannot come to have joy therein but is rather kept in an anxious sadness till it knows the certainty of