Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	egypt_n	moses_n	pharaoh_n	2,863	5	10.3611	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92488	The fulnesse of Gods love manifested: or, A treatise discovering the love of God, in giving Christ for all, and in affording meanes of grace to all : wherein also the 9. chapter of the Romans, and other places of scripture (usually urged against the universality of Gods love to mankind) are cleared, and divers objections of the like nature answered. / By L.S.	L. S.	1643 (1643)	Wing S109; Thomason E1158_1; ESTC R208679	71,123	180

raised up Christ sent him to blesse the Iows in turning every one of them from their Iniquities though few were turned Act. 3.26 and God leaves the very Heathen without excuse in respect of meanes Rom. 1.20 Act. 14.17 therefore it must bee understood in this place according to the latter acceptation none can come to mee except the meanes used by the Father prevaile with them and this appeares more plainely if you consider the 45 verse Every man therefore that hath heard and learned of the Father commeth unto me plainly shewing that no man is drawn according to the intent of the spirit of God in this place but such a one as hath heard and learned of the Father and that every one so drawn doth come For God the Father declares that there is peace reconciliation remission of sinnes and eternall life in his Son for all men and thereupon invites and perswades them to come to the son to believe to heare to obey to follow the Sonne in whom this fullnesse is that so they may be partakers of it and if they do not believe in him they shall die in their sinnes Now if men believe GOD that there is such safety and security such fullnesse of blessednesse in his Sonne then doe they immediately cloze with him follow and observe him in all things and this I conceive to bee the meaning of this place none can come to me except the Father which hath sent me draw him as if Christ had said murmure not concerning my Father and mother for except the word testimony and witnesse of God prevaile with you you will not you cannot come unto me Againe Ioh. 6.68 and he said therefore say I unto you no man can come unto me except it be given him of the Father This verse hath reference to what Christ spake in the 44 vers no man can come to me except the Father which hath sent me draw him and is but a repeating of the same thing in other words so that the former interpretation serves for this place also no man can come to me except it were given him that is unlesse the means used by the Father to that end prevaile with him unlesse it take effect in him and the reason why Christ spake these words was to shew that he was not ignorant of the hypocrifie of those who professing themselves his Disciples did not he doth not say could not believe neither was he ignorant who would betray him neither how they would neglect frustrate the means which God afforded them now a thing may be said to bee given in respect of the giver and yet not in respect of the receiver to wit the thing given not received by him to whom it is given and so not given in respect of the end for the end of giving it to possesse another of something which he hath not which end not being obtained the thing is said not to be done not to be given as when we are demanded whether wee have given such a man such a thing we answer when the thing is refused no he will not receive it and so it is not given in the effect though wee did as much in respect of the act done by us as if it had been received and there are other Scriptures like this which must receive the same Answer Deut. 29.4 yet the Lord hath not given you a heart to perceive and eyes to see unto this day that is they had not a heart to perceive eyes to see and eares to heare notwithstanding all the meanes which God used with them to that end for Moses in the 2 3.4 5. 6. verses reasons thus with them yee have seene all that the Lord did before your eyes in the Land of Egypt to Pharaoh and to all his servants and unto all his Land the great temptations which thine eyes have seene and signes and those great miracles having lead you forty yeeres in the Wildernes your clothes waxed not old upon you neither did your shooes waxe old upon your feet he preserved you in strength and health without the ordinary mea●es of bread or wine or strong drinke and all this was done to the end that yee might know that he was the Lord your God as is expressed in the latter end of the 6 verse Now the speech of Moses to the unbelieving Jewes is to this effect God hath not bin wanting to you to give or worke in you a heart whereby to know him to be the Lord your God and so to love and feare him accordingly yet all this great rich and abundant meanes which God hath afforded you hath not effected that end for which it was intended and therefore are you worthy of blame seeing a heart is not given you to perceive unto this day ver 4. butwheras it is said the Lord hath not given you a heart to perceive c. if the defect in them should be considered in relation to God the giver then first the Jewes were not to bee blamed for not having an heart seeing it was not given them unlesse they themselves could have procured it some other way for God requires no more of men then hee hath given Object God gave them an heart in Adam therefore he might blame them for not having a heart Answer Then the blame would lie upon them in relation to or by reason of what God had given but here they are blamed from this reason that God had not given it yet God hath not given you an heart c. Now no blame can be fastened on them for not having a heart from such a reason that God had not given it to them there being no other way to obtaine it though it had been given them in Adam Againe if this 4. vers should bee taken as a declaration of what God had not done for them in respect of himself as the former verses are of what hee had done then it takes away all the life and vertue of the Argument of Moses in the place for hee endeavours to set forth the goodnesse of God toward the Jewes in the great meanes which he had afforded them to cause them to know him to bee the Lord their God but the 4. verse according to this latter acceptation he makes all nothing yea worse then nothing for then Moses speakes after this manner God hath done much for you but hee hath not given you that without which all that hee hath done can doe you no good without which all his mercies and meanes will but aggravate and inercase your woe and misery and this would be no apt argument to perswade the people to enter into further Covenant with the Lord to which purpose hee calls upon them vers 12. seeing that whilst they were in Covenant with him the great things which hee did before them and the great mercies which hee bestowed on them were but shadows without the substance emptie shells outward meanes without spirit and life to make it fruitfull in

but vvhosoever hath not from him shall be taken away even that hee hath vers 12. And againe vers 13. not because seeing they might not see but because seeing they did not see nor understand that is they closed their eyes and would not see as it is expressed vers 15. so that this doth not prove any inability in men to believe the gospel vvhen it vvas preached to them but rather the contrary seeing they vvere blamed for not believing and counted unworthy to partake of further light who vvere so perverse and obstinate against the light they had Againe 1 Sam. 2.25 the latter part of the verse notwithstanding they harkened not to the voice of their Father because or for the Lord vvould or was willing to slay them Here it is conceived that Gods desire of their destruction vvas the cause of their not harkening unto the voice of their Father but this is contrary to what God professeth Ezek. 33.11 and the 18.32 that he hath no pleasure in the death of the vvicked in the death of him that dyeth but that he turne from his sinnes and live now if the repentance of a sinner be more pleasing to God and more vvilled and desired of him then his death then Gods desire or will to slay a sinner cannot be the cause of his not repenting but this word for or because is spoken only by way of demonstration of the truth of what preceeds like unto that which is spoken of Mary in the gospell that much was forgiven her for shee loved much Luk. 7.47 Not that her love was the cause or reason that her sins were pardoned but her love did demonstrate that she apprehended the pardon of many sins for to whom little is forgiven the same loveth little so in this place they harkened not to the voice of their Father because or for the Lord would or was willing to slay them this is the desire willingnes and resolution of God to destroy them vers 34. notwithstanding their Father had reproved and councelled them doth evidently demonstrate that they did not hearken unto their fathers voice for if they had harkened and turned from their wickednes they should have lived they should not have been destroyed according to Ezekiel 33.12 13 14 15 16. verses Againe it is objected from certaine places in Exodus viz. I will harden Pharaoh chap. 7.3 But Pharaoh shall not hearken unto you vers 4. And the Lord hardned the heart of Pharaoh that he hearkened not unto them chap. 9.12 From those and the like places men do conclude that God doth positively harden the hearts of some so that they cannot believe and obey the truth for say they God was so farre from enabling Pharaoh to do what he required of him that on the contrary he hardned his heart that he might not do it For answer whereunto consider that as God tempts no man to sin so much lesse doth he harden any man in sin Againe where it is said I will harden Pharaohs heart chap. 7.3 But Pharaoh shall not hearken unto you vers 4. It may as truly and more properly be read And I shall hearden Pharachs heart But he will not hearken unto you for shall and will in this place are only signes of the Future Tence serving to expresse somwhat to come For God did not exercise any coercive power upon Pharaoh that kept him from hearkening to his word or from letting the people goe but only did declare what effect the meanes which God intended to use with Pharaoh would take upon him even to harden his heart though the means used did properly and naturally tend to soften it and so God might be said to harden Pharaohs heart because he did that for or before him whereby he knew Pharaoh would take occasion to harden his owne heart as appeares in this that when God sent Moses to Pharaoh to require him to let the people goe God tells Moses that he was sure that Pharaoh would not let them goe but by a mighty hand God knew that instead of obeying his command he would be hardened by it and yet bids Moses to goe and doe the Message Object How can this agree with that love and goodnesse in God which hath bin pleaded for for if God doe that which he knowes will indirectly or by accident make us worse and harden us he might with as much love and goodnes directly doe it Answ The case is farre different for if God had positively or directly hardened Pharaohs heart then so farre Pharaoh had been without fault because God did it and he could not help it and for God to have hardened him in this sence and then to punish him for his hardnes was inconsistent with the justice and goodnes of God But if God do that which is just and good which properly and naturally leads men to do the like is his goodnesse ever the lesse or should he forbeare to doe good because he sees that men will abuse his goodnesse then God must not act like God when men will not act like men but must goe out of his way and doe things unlike himself or cease to do what is suteable and agreeable to his excellent nature to comply with their wickednesse and stubbornesse and so instead of converting evill men and making them like himself he himself would become like to them But let us a little further consider what is here done to Pharaoh Pharaoh doth oppresse afflict and grieve the people of God and their cry and their groaning by reason of their bondage came up unto God and God had a respect unto them and resolves to deliver them out of the hand of the Egyptians and to bring them into a good and large Land flowing with Milke and Honey according to his Covenant and promise Now God sends Moses to Pharaoh to desire him to let the Hebrewes goe three dayes journey into the wildernesse to worship yet God knew that he should harden Pharaohs heart thereby or that Pharaoh would harden his heart thereupon which is all one should God have suffered his people to remaine in slavery and sorrow under their Task-masters and not have sent to tell Pharaoh of it because he knew hee would not hearken but be hardened Againe when Moses had delivered his message to Pharaoh and received that answere from him Who is the Lord that I should obey his voice and let Israel goe I know not the Lord neither will I let Israel goe should God now have lest Pharaoh and not by his miracles have manifested himselfe to be the Lord because he knew Pharaoh would be hardened and not set his heart to consider it or when the judgement did soften Pharaohs heart and he desires a removall of it promising to let Israel goe should God refuse to shew mercy to him on his repentance knowing that he would be hardened upon the receipt of it should God cease to bee or doe good because Pharaoh would abuse his goodnesse and thereby take