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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	heart_n	seed_n	sow_v	3,364	5	9.4831	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17973	An examination of those things wherein the author of the late Appeale holdeth the doctrines of the Pelagians and Arminians, to be the doctrines of the Church of England written by George Carleton ...	Carleton, George, 1559-1628.	1626 (1626)	STC 4633; ESTC S1219	68,302	126

is Grace is taken diuersly according to diuers Fountaynes from which it floweth For albeit all grace proceedeth from God yet it proceedeth diuers wayes from him one way is by the way of his eternall purpose Thus proceedeth the grace of Predestination and the grace of Gods calling according to his purpose and the grace of iustification according to his calling and consequently according to his purpose This grace is primary constant and vnchangeable This is a free gift proceeding from the purpose of God and is wrought in vs by Gods calling Of this the Apostle speaketh The gifts and calling of God are without repentance This is one way by which grace proceedeth from God Another way it proceedeth from God and commeth to vs by the way of Preaching This way diuers graces come in diuers measures as hte Lord hath taught in the Parable of the Sower The Sower sowed the same Seed but some fell by the Way side and the Fowles came and deuoured it vp by this are they described who heare the word of the Kingdome and vnderstand it not Then commeth the wicked one and catcheth away that which was sowen in their heartes Other seede fell vpon stony ground where it had not much earth and forthwith it sprang vp because it had not deepness of earth and when the Sunne was vp it was scorched and because it had not roote it withered away By this are they signified who heare the word and anone with joy receiue it Yet hee hath no roote in himselfe but dureth but for a time for when tribulation or persecution ariseth because of the word by and by hee is offended Thirdly some fell amongst Thornes and the Thornes sprang vp and choaked it By this he is noted that heareth the word and the care of this world and the deceitfulnesse of riches choake the Word and hee becommeth vnfruitfull Last is hee that receiued seed into good ground he that heareth the Word and Vnderstandeth it which also beareth fruite and bringeth forth some an hundreth some sixty some thirty I haue stayed the longer vpon the full recitall of this Parable because it proueth fully that which I intend to draw out of it First it is euident hereby that by the Preaching of the Word diuerse graces are giuen And the very Preaching of the Word freely to some Nations is a great grace In this respect it is called Verbum gratiae Acts 20.23 This grace though so great yet may be lost For many Nations haue had it that haue lost it Let them that haue it make much of it whilest they haue it For who knoweth how soone it may bee taken away And this is one way to loose it to suffer the Doctrines of our Church to bee corrupted It is the Spirit of God that setteth vp Preaching and directeth Preachers to one place and not to another As we read Acts 16.6 7 9. This then is one great grace to haue the Word of God Preached to a people but when it is Preached some vnderstand it not others receiue a greater measure of grace when they receiue the word with joy Yet this dureth not in some but is lost both totally and finally Others are choaked with the deceitfulnesse of the World and these fall away also Others are fruitefull and bring foorth plentifully All receiue the seede in some measure and thereby receyue grace in some measure but three sorts loose it altogether the fourth onely receiueth it fruitfully Then all these that receiue some grace and loose it againe are sayd and truly sayd to fall away from grace These graces that are thus lost are true graces And men may proceede farre in the practise of these graces some farther then other and yet may loose them Then they that speake in generall words that a man may fall away from grace speake at randome The question is Whether they that are according to Gods purpose Predestinated called and iustified may loose these graces of their Predestination Calling and Iustification This the Orthodoxe Church hath alwayes denied The Arminians who admit no other Predestination but conditionall affirme it and none but Pelagians and Arminians The Arminians hold that men may be often predestinated often elected and in the end may loose all They labour to prooue that all grace may be vtterly lost that the power of free will may bee receiued which then may shewe her power more fully when there is no grace CHAP. 6. That perseuerance to the end is a gift of God giuen to true beleeuers flowing from Gods purpose and predestination FIrst I will produce reasons to proue that perseuerance in grace to the end is a gift of God giuen to true beleeuers and then answere his Objections To prooue this the Scripture is euident to such as reade it with a single heart and vnblemished eies First of all those words of the Apostle proue it Wee know that all things worke together for the best to them that loue God euen to them that are called according to his purpose For those whom hee knew before hee Predestinated to be made like to the Image of his Sonne that hee might bee the first borne amongst many brethren Moreouer whom hee Predestinated them also hee called and whom he called them also he iustified and whom he iustified them also he glorified The purpose of God is the Spring and Fountaine from which all these graces are deriued The end is glorification From the beginning to the end are Predestination Calling and Iustification The chayne is so linked together that it cannot be separated He that God purposed to Predestinate must needes be Predestinated hee that is Predestinated must needes be called he that is so called must be iustified hee that is so iustified must be glorified But no man can come to glory without the grace of perseuerance to the end Therefore where God giueth these graces such a calling such a iustification hee giueth with all perseuerance without which no man can come to this end The same is prooued from the words of St. Iohn Whosoeuer is borne of God sinneth not for his seede abideth in him and hee cannot sinne because he is borne of God When St. Iohn sayth that a man once regenerate by the Spirit of God sinneth not and cannot sinne We may not vnderstand this of sinnes of infirmitie For of such St. Iohn himselfe sayth If wee say we haue no sinnes we deceiue our selues and the Truth is not in vs if we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes How then doe these two agree together First we are all sinners and wee must confesse our sinnes Secondly a regenerate man sinneth not yea cannot sinne These contentions of the Arminian faction hath taught vs to reconcile these places For a man that is borne of God may sinne that is fall into the sinnes of infirmity but yet he can not sinne that is he cannot fall backe into the seruice and dominion of sinne

totally and finally The thing which I especially obserue out of these wordes is that there is somewhat which is heere called the Seede of God abiding in him that is once borne of God And this declareth a regeneration which proceedeth from the purpose of God and from that powerfull calling which is according to his purpose What this seede is let any man declare This is certaine all is not gone all is not cut off by intercision here is a Seede of God abiding Call it what you will all is one to our purpose For whether this Seede of God be Faith or the Word of God or the Grace of Gods calling according to his purpose or the Spirit or any of these or all these It prooueth our purpose that all is not gone all is not falne away If all be not falne away then this man in whom it abideth can not fall totally If Faith bee the Seed the Word of God soweth it the calling of God rayseth it and makes it fruitfull the Spirit of God quickneth it To this purpose St. Peter sayth Being borne againe not of corruptible Seede but of incorruptible by the Word of God which liueth and abideth for euer The VVord of God is sayd to liue and abide for euer because of the effect which it worketh as some learned Interpreters haue obserued For here he speaketh of the new birth as Saint Iohn did of the incorruptible seede as Saint Iohn called it the seede of God abiding of the word of God whereby the grace of regeneration is giuen which liueth and abideth for euer This agreeth with that which St. Iohn sayd of the same new birth Saint Peter confirmeth this further in those wordes Blessed be God the Father of our Lord Iesus Christ which according to his aboundant mercy hath begotten vs againe to a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance immortall and vndefiled and that fadeth not away reserued in Heauen for you which are kept by the power of God through faith vnto saluation It is hard to deuise more expresse words to deliuer this Doctrine of perseuerance then Saint Peter vseth here For he speaketh of them that are regenerate according to the purpose of God when hee sayth According to his aboundant mercy he hath begotten vs againe he sayth to a liuely hope and inheritance the inheritance is sayd to be reserued for vs in Heauen and we are kept by the Power of God through faith vnto it If we be kept for it by Gods power through faith and it be kept for vs then he that denieth perseuerance vnto the end must breake this power of God by which we are preserued to the end For what is this power of God that keepeth vs through faith to the end but the grace of perseuerance to the end The same Doctrine of perseuerance or of our preseruation by Gods power to the end is confirmed vnto vs from the nature of Faith and of Charity Of Faith the Lord saith He that heareth my Word and beleeueth on him that sent me hath euerlasting life and shall not come into condemnation but is passed from death to life The Lord speaketh of Faith but this faith is not an Historicall faith nor a Temporary faith for these doe fade and haue not this promise which this faith hath of which the Lord speaketh Then what faith can this bee but such a iustifying faith that proceedeth from the Calling of God according to his purpose The Lord sayth that Hee who thus beleeueth hath euerlasting Life If hee hath euerlasting Life then what Arminian or Pelagian can take this from him that Christ sayth hee hath Some may answere that when it is sayd hee hath it it may bee vnderstood hee shall haue it I stand not much vppon that for whether the Lord that giueth euerlasting life say hee hath it or hee shall haue it is not much differing But yet I cannot but obserue the Lords speech who knew best how to speake When hee sayth He hath it his meaning is that euerlasting life shall be as firmely and truely giuen to him as if hee had it already in possession which yet hee holdeth but in hope Now which of all the Pelagians dare say that perhaps hee may haue it and perhaps hee may loose it or that hee may fall totally or finally from it when the Lord sayth hee hath it Hee could haue sayd hee shall haue it but why doth hee say He hath it but onely to teach vs that true beleeuers haue such a grace heere which can not be lost The Lord sayth also of the man that hath this grace that He shall not come into condemnation but is passed from death to Life What is that is passed but to make this Doctrine sure that there is such a grace giuen heere which cannot be lost Let the Pelagians wrangle as they will about losse of grace this may be sufficient for vs to rest in the plaine and euident words of our Lord and Maister Christ Iesus Thus we see that a true and liuely faith carrieth with it vndoubtedly the grace of perseuerance vnto the end The same may be confirmed from Charity I meane such charity whereby such a faith worketh as was last described Of charity the Apostle hath these words Charity neuer faileth though prophecie fayle and tongues shall cease and knowledge shall vanish away If any man shall here say that this is spoken in respect of other graces that in this life we haue vse of and go no farther I answere I admit that to be so but here the Apostle sayth Charity neuer fayleth It is true he numbreth vp some graces that do fayle I graunt that in the life to come we shall not haue vse of these graces that fayle The Apostle obserueth a difference here betweene graces and graces some for the vse of this life onely others for this life and for that to come Of these that are both for this life and for that to come he nameth charitie which fayleth neuer If charity neuer faile no not in the life to come then it must follow that it neuer faileth in this life because if it should faile in this life then it must needes faile in the life to come For no man shall haue the glorious comfort of charitie in that life who looseth altogether the gracious comfort of it in this life Charitie neuer faileth therefore it abideth for euer therefore there are graces wherein true beleeuers perseuere to the end Heereupon some Schoolemen say that perseuerance is a grace not really differing from charity It is true that charity waxeth cold and the charity of many may faile and the faith of many may faile but the purpose of God cannot faile and those graces that proceede from Gods purpose neuer faile them to whom they are so giuen But because these controuersies were not knowne in the Church before the time of S. Augustine and by him more diligently handled