Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	accept_v	house_n	zion_n	28	3	8.9660	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64002	The riches of Gods love unto the vessells of mercy, consistent with his absolute hatred or reprobation of the vessells of wrath, or, An answer unto a book entituled, Gods love unto mankind ... in two bookes, the first being a refutation of the said booke, as it was presented in manuscript by Mr Hord unto Sir Nath. Rich., the second being an examination of certain passages inserted into M. Hords discourse (formerly answered) by an author that conceales his name, but was supposed to be Mr Mason ... / by ... William Twisse ... ; whereunto are annexed two tractates of the same author in answer unto D.H. ... ; together with a vindication of D. Twisse from the exceptions of Mr John Goodwin in his Redemption redeemed, by Henry Jeanes ...	Twisse, William, 1578?-1646.; Jeanes, Henry, 1611-1662. Vindication of Dr. Twisse.; Goodwin, John, 1594?-1665.	1653 (1653)	Wing T3423; ESTC R12334	968,546	592

for the preservation of the integrity of her mind in the opinion of the world and that they might know that she consented not unto Tarquinius but was forced by him So then the act is it they doe or choose to doe for some motive or other which whether it be pleasure or profit or credit they get thereby that makes not the act sinfull but only that it is against some law or other forbidding it And this act all sides confesse is the worke of God as well as the worke of man as in whom we move like as in him we live and have our being And Bradwardine maintaines that of every act of the creature God is a more immediate cause then the creature it selfe who●e act it is This he proves of the creatures conservation of the creatures action of the creatures motiō to this he proceeds by certaine degrees And in all this God doth not transgresse any law as man doth too often in the performing of many a naturall act and only in performing acts naturall is sinne committed never in performing any act supernaturall all such acts are in a peculiar manner the work of grace 2. God overruleth no man's good projects or purposes otherwise then as when accepting their intentions he will not have them put such in execution because perhaps he hath reserved that for another time person As when David was purposed to build God an house was encouraged therein by Nathan yet the Lord sent Nathan shortly unto David to give him to understand that he reserved that work for Solomon his Son yet so well accepting David's purpose that he promised to build his house But if God at any time overruleth the wicked projects and purposes of men whether good or evill let us blesse him rather for this then curse him by cursing them that maintaine this good providence Yet in overruling them whether he doth it immediately or by the ministry of his good Angells not by working immediately upon the will as this Authour dreameth For that is not the way to worke agreably to the reasonable nature of man though so he worke also by generall influence affoarded cōmon to all agents but by representing to the understanding congruous motives to divert them from that they doe intend whether in a gracious manner as he diverted David from his purpose to massacre the whole house of Nabal or only in a naturall way whereby he diverts wicked men from their ungodly designes by representing the danger thereof to make them feare so to restraine them Will the Devill himselfe be over prone to blaspheme God for this yet in this alone he doth more then either the Devill or man can doe though this be not all that he doth For he doth cooperate to every designe and execution of the creature be it never so abominable which neither man nor Angells can doe And he hath power to give over unto Satan and to harden any man and that more effectully then any Devill can doe The Devill could not say with truth that He would harden Pharaoh's heart that he should not let Israel goe Nor when he had let them goe I will harden Pharaoh's heart that he shall follow after them to bring them back The Devill could not say in truth as the Lord did to David I will take thy wives before thine eyes and give them to thy neighbour and he shall lye with thy wives in the sight of the sunne Nor as he said to Ieroboam Behold I will rent the kingdome out of the hands of Solomon and will give ten tribes to thee Nay the very permissiō of sin so as whereby it shall infallibly come to passe is not in the power of any creature but in God alone And shall it follow that because God doth more both as touching the act it selfe and touching the sinfull condition of it then any creature can doe therefore God is the Authour of sinne whereas when God moves a man or carrieth him on to any good morall workes whether in doing that which is vertuous or abstaining from that which is vitious this man shall certainely sinne though not in so great a degree unlesse God be pleased over and above to regenerate him and to bestow faith and love on him for as much as in this case though he doe an act vertuous yet shall he not doe it in a gracious māner though he doe abstaine frō an act vitious yet he shall not abstaine frō it in a gracious manner Let this man therefore proceed maintaine if he thinks good that except God doth bestow the spirit of regeneration upon all and every one throughout the world he is the Authour of sinne not only when he moves them to such acts which are evill but also when he moves them to the doing of such as are vertuous or to the abstaining from those that are vitious As for his phrases noe wise man will regard them but only such as are content to feed on huskes for want of better food As when he talkes of motion uncontroulable which makes a noise as if men's wills would controule his motion but cannot whereas God as the first mover moves the creature most congruously unto his nature without which motion of his the creature could not move at all The like noyses makes the phrase immutable decree as empty things many times give the greatest sound whereas by vertue of God's immutable decree it is that it cannot otherwise be then that as necessary things cannot but come to passe necessarily so contingent things cannot but come to passe contingently and the free actions of men freely But by the way he manifest's how he licks his lips at a Mutable decree of God even of that God with whom as St. Iames speaketh there is no variablenesse nor shadow of change He doth acknowledge we maintaine potentiam in se liberam but then he saith we doe not maintaine liberum usum a most absurd distinction For noe power deserves to be stiled free save that it is of free use and exercise And what a prodigious thing is it to affirme that it is not within the almighty power of God to cause that this or that shall be done by a reasonable creature freely this is it that Bradwardine proposeth to the judgment of all to consider whether it be not an unreasonable thing to deny this unto God God doth determine their will before it hath determined it selfe and maketh them doe those only actions which his omnipotent will hath determined and not which their wills out of any absolute dominion over their own actions have prescribed Thus he relates the opinion of our Divines whereas neither determining nor necessitating as I said before are the expressions of our Divines but of Papists yet he laies not this to the charge of Papist's Noe nor to the charge of Bellarmine for saying that God doth not only rule and governe but wrest and bend them and that to one evill

and to them that are fallen I doe not find that in the accommodation of this argument he takes any more notice of this distinction throughout this Section The Gospell is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the power of God unto Salvation but to whom Surely to them that believe Rom. 1. 16. and preserve Be faithfull unto death and I will give thee a Crowne of Life Revel 2. 10. He that believeth in him is not condemned but he that believeth not is condemned alredy because he hath not believed in the name of that only begotten Sonne of God John 3. 18. Likewise the comfort which the Scripture ministreth to strengthen men with patience to hold out in the promise of Everlasting Life though it be long in comming as which is the portion only of such as are not weary of well-doing faint not for according to that of the Apostle Be not weary of well-doing so in good time yee shall reape if you faint not Gal. 6. 9. And as for poore soules if they be poore in spirit undoubtedly they are blessed for theirs is the Kingdome of Heaven And whose doctrine the Arminian or ours doth best maintaine poverty of spirit I am very willing the different may judge Yet of the poore of the world and most dispised God doth choose to be rich in faith and in this poverty of spirit heires of the Kingdome which God hath prepared for them that love him And Gods Kingdome doth most consist of such poore and dispised creatures 1 Cor 1. 27 28. And as for this love of God we acknowledge that God doth not leave it in his elect to the liberty of their wills but rather that he workes it in them by the circumcision of the heart Deut 30. 6. The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart and withall thy soule that thou mayst live And indeed the Kingdom is promised to none but such as love him Jac 2. 5. It is a singular consolation that all things work together for the good of man but this consolation is applyed only to them that love God which are called according to his purpose Rom 8. 28. And as for the phrase of looking towards Heaven if thereby be meant their waiting for Christs comming I make no question but such also shall be delivered from the wrath to come 1 Thess 1. 10. It being not possible they should waite for him unlesse they love his appearing and the Apostle hath assured such that the Lord hath a Crowne of Righteousnesse in store to bestowe upon them 2 Tim 4. 8. And I take the like phraise to signify no lesse then the conversion of their hearts to God Jer 50. 4. In those dayes and in that time sayth the Lord the children of Israell shall come they and the children of Judah together going and weeping shall they goe and seeke the Lord their God v. 5 They shall aske the way to Sion with their faces thither-wards saying come let us joyne our selves to the Lord in a perpetuall Covenant that shall not be forgotten Now I come to the particular accommodation of this argument against our doctrine And of this he sayth that It leads men into temptation and into such a one as is as sharpe and dangerous as any the tempter hath Now the temptation here spoken of consists in this that The Divell can easily perswade a man that makes absolute reprobation a part of his Creed that he is one of those absolute reprobates because those are more absolute reprobates even an hundred for one then absolute chosen on s and a man hath a greatdeale more reason to thinke that he is one of the most then one of the least one of the huge multitude of inevitable castawayes then on of that little flock for whom God hath absolutely prepared a Kingdome And this he pretends to prove out of Calvin Bucer and Zanchius and this togither with a story related out of Georgius Major a Lutheran concerning Petrus Glosuanus a Schoole-master in Hungary is all his proofe Now in answer hereunto I will proceed by degrees First he continueth still to serve his turne with the equivocation of this phraise of absolute reprobation without distinguishing And albeit it may be gathered by his discourse that as Others doe so he himselfe considers it not quoad actum volentis as touching the act of God willing but quoad res volitas as touching the things willed Yet he is well pleased to confound the things willed into one as if they had no difference as touching their absolutenesse whereas the deniall of grace together with the inflicting of damnation which are the things willed by reprobation which accordingly is distinguished into Roprobation from grace reprobation from glory or unto damnation are so different that God doth decree indeed the absolutenesse of the one but he doth not at all decree the absolutenesse of the other but meerly the conditionall nature thereof For grace he denieth and purposeth to deny absolutely For the Apostle plainly professeth That as God hath mercy on whom he will Rom 9. 18. By bringing them unto faith Rom. 11. 30. So he hardeneth whom he will by denying faith unto them But as for Glory and damnation like as God doth not absolutely so neither did he decree absolutely to deny the one inflict the other but only conditionally to wit in case of finall perseverance in sin Therefore I have reason to understand him of reprobation from grace as often as he speaks of absolute reprobation cōsequently his meaning must be that God doth not deny grace but upon condition of mans doing or not doing some thing so that if either man did something or leave undon some thing thē God would give him grace which for want thereof he doth not which is as good as in plain termes to professe That grace is given according to works Then againe consider what is that grace which is given upon condition and not absolutely by these mens opinion Is it which thy call universall and wherein consists the enlivening of mans will the enabling of him to will any spirituall good whereto he shall be excited This cannot be given any otherwise then absolutely for as much as they make it to be given when a man commeth into the world and to that purpose doe alleadge that John 1. 9. This is that true light which enlightens every man that commeth into the world Or Is it exciting grace that is not given absolutely This cannot be neither For this exciting grace is in the ministry of the Word Now when the Gospell is brought unto a Nation not only the civill sort but the most prophane are made partakers of it indifferently so that predestination hereunto must be acknowledged even by the Arminians themseves to be absolute as it signifies predestination unto grace prevenient So that if any predestination unto grace be not absolute but