Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	church_n	faith_n	2,796	5	5.5262	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91793	Justification by Christ alone, a fountaine of life and comfort, declaring that the whole worke of mans salvation was accomplished by Jesus Christ upon the crosse, in that he tooke away & healed all his, from all sinnes, and presented them to God holy without fault in his sight. And the objections against this are answered, for the consolation of such as beleive; & that they may not ascribe that which is proper to Christs preistly office, to their beleiving. / By Samuel Richardson.	Richardson, Samuel, fl. 1643-1658.; Kiffin, William, 1616-1701.	1647 (1647)	Wing R1408; Thomason E392_32; ESTC R201586	62,108	73

comes all old practises are done away and all things are become new 2 Cor 5. 17. they cast not off the commands of God but desire and indeavour with all their souls to obey them and though we are not capable of perfection in our obedience it is as naturall where the love of God hath appeared where it is in truth in the soule as for fire to burne there it constraines the soule to submit to Christ in obedience and fire shall as soone cease to burne as for such as are converted for to cease to live godly and live wickedly they judge Christs yoke easie and a sweet mercy it is for them to observe it it 's good to do good and to cease to doe evil as I have proved else where Christ saith he came not to doe his owne will but the will of him that sent him John 6. 28 29. therefore farre be it from us to thinke that we have liberty to doe our owne wills no no we must serve the Lord Christ yet in visible appearance before they be called there is no difference Such as beleeve not cannot please God Heb. 11. 6. therefore they are not justified The Apostle speakes of actions without faith are sinfull because the goodnesse of an action is required that all the parts the circumstances of it be good also whereof faith is one and when that is wanting the action is sinfull and condemned by God therefore he saith By faith Abel offered unto God a more excellent Sacrifice then Cain Heb. 11. 4. But God hates all the workers of iniquity Psal. 5. unbeleevers are workers of iniquity therefore God doth not love them and so they are not justified Then it seemes that Gods love and Grace is to men according to their workes and as they deale with him this is the old principle of the Papists and quite contrary to the Scriptures as appears Rom. 5. 8 9 10. Psal. 103. 10. and 130. 3. 8. The Elect before their calling and after do many actions that are sinfull in which they are workers of iniquity yet God was ever pleased with their persons in Christ in whom they were accepted God never hated the persons of those that belong to the election of grace he loved them before the world began so as to chuse them although he knew what they were and what they wo●ld do is he so changeable as now to hate their persons when they sin and afterwards to love them again when they beleeve God saith otherwise I have l●ved thee with an everlasting love therefore with loving kindnesse h●v● I drawn thee Jer. 31. 3. I am the Lord I change not therefore the sons of Jacob are not consumed Mich. 7. 18 19. And to say God did purpose to love them but he did not love them is rediculous for God loved them as much before they beleeved as he doth when they beleeve though it appeared not Before conversion men are dead and cannot beleeve till God give faith Phil. 1. 29. Is conversion and faith a fruit of hatred or love If you say of love for so it is then it will follow that God did love the elect when they did work iniquity yea before they did beleeve else he would not have given them faith therefore those Psal. 5. 5. are such as belong not to the election of grace for the next verse saith Thou shalt destroy them v 6. But the elect shall never be destroyed or else the Scripture is to be understood that persons who live in sin appear to be such as shall be destroyed Which I grant and when they beleeve and forsake such wayes it appears otherwise that even then when they were at the worst they were in the love of God and ordained to life See 2 Tim. 1. 9 10. Ephes. 1. 4. Act. 13. 48. All that do not beleeve are in a state of condemnation yea they are condemned already therefore they are not justified Mar. 16. Job 3. We are to understand these and the like Scriptures to speak what men are according to vis●ble appearance and not what men are in respect of Gods eternall decree and appointment If it be said the Word of God is the will and minde of God I grant it according to the true sence and meaning of it and if it be the will of G●d that they shall be damned then I say they shall never be saved because the Lord saith My counsell shall stand and I will do all my pleasure Isa. 46. 10. See Act. 2. 23. Heb. 6. 17. Yea and if they be condemned already there is no way to escape it Also seeing all that now beleeve were sometimes unbeleevers and if it was the wil● of God then that they should be damned for their not beleeving for the Word saith Whosoever beleeved not shall be damned Mark 16. 16. according to your exposition God hath or must change his will or else all men must of necessity perish for their former unbelief See I●a 14. 24. 2. The elect are not under the Law but under grace Rom. 6. 14 Therefore the Law hath nothing to do to sentence and curse them they being in Christ Ephes. 14. There is no condemnation to them Rom. 8. 1. 33. The Scriptures saith he shall redeem Israel and he shall justifie many but they are not redeemed nor justified untill they beleeve Psal. 130. 8. Isa. 55. 11. We are to consider when these and the like places were written which was before Christ dyed From hence it is that they are most commonly expressed in the future tense he shall and that not onely in the Old Testament but in the New also it is said He shall save his people from their sins For as yet Christ was not born as appears Matth. 1. 20 21. But after Christs death the Scriptures speaks in the present tense as done because indeed he had actually done it therefore it is said We are sanctified through the offering of the body of Jesus Heb. 10. 10. He hath offered one sacrifice for sins for ever v. 12. By one ●ffering he hath perfected for ever v. 14. Having obtained eternall redemption for us Heb. 9. 12. So he hath loved us and washed away our sins in his own blood Rev. 1. 5. So that it is alreadie done and therefore it is not now to do Men are not Justified untill they are in Christ and men are not in Christ untill that they beleeve for men are in Christ by faith And so Andronicus was in Christ before Paul The Scripture saith that Christ dwels in our hearts by faith but where doth it say that we are in Christ by faith The in being in Christ in Ephes. 1. 4. is by election and not by faith the visible Church is called Christ and those in the visible Church are said to be

contrary no man may apply salvation to such as beleive not nor may they apply any to themselves such as beleive not have no injoyment of God no true peace no evidence of life no right to Baptisme or the Supper they cannot see the mystery of the Truth He cannot honour God nor love the truth nor suffer for it Yet faith cannot satisfie justice nor merit the pardon of the least sinne only Christ can doe that And that exposition that gives most glory to Christ and least to man I beleive is the truth and that which occasioned me to write at this time For since my Booke intitled the Saints Desire hath been published I have received severall Objections against what I have write in Page 147. Namely That wee are justified by Christ alone and not by our beleiving Some affirme the contrary their Reasons with an answer I here present to your considerations Because I am perswaded I have written the truth that the contrary opinion is dishonourable to our Lord Iesus Christ in that they ascribe not their justification to him alone but to something else namely their beleeving You know this Doctrine I contend for is the Doctrine of free Grace in the knowledge whereof you finde sweetnesse because the works of your salvation is finished by Christ Whose workes are all perfect This glads your hearts and keeps your soules from fainting this removes all objections that otherwise would discourage us this is the Fountaine that cannot be drawn dry that ever flowes with sweet strong consolation full of Spirit and life where our soules may drinke freely at all times and be refreshed with this marrow and fatnesse That all is finished My desire is that they into whose hands this shall come would consider seriously what I have written and know that no man is to be beleived upon his bare word therefore search the Scriptures whether these things be so or no if any thing I have written be not according to them that they let that goe My whole scope and aime in these few lines is to prove that we are justified by Christ alone who is our justification and that wee are not justified by any thing that is in us 2. That faith or any thing in us is not a cause meanes or condition required to pertake of the Covenant of Grace justification or salvation but onely fruits and effects of the Covenant Thirdly That the elect were ever in the love of God did ever so appeare to him just and righteous in and by Christ We have known and beleived the love that God hath to us God is love and he that dwells in love dwelleth in God and God in him The God of love so unite all the hearts of his people to his truth and one unto another that so we may walke in the truth and live and die in love Your fellow servant and brother in the Fellowship of the Saints who keepe the commandements of God the faith of Jesus Samuel Richardson TO THE HOLY SPOUSE OF JESUS CHRIST WHO ARE subject to him in the obedience of the Gospel Grace and Peace be multiplyed Dearely beloved brethren AS there is nothing that fraile man is more lyable to then in the things of God to mistake and call darknesse light and light darknesse so by how much the more spirituall any Truth is by so much the more men are apt to fall short of the knowledge of the glory of it and to intermingle with it something of their owne as that which may make it commendable and beautifull in their eyes And above all others that which this smale insueing Treatise speakes of Namely Justification by Christ alone Without having respect either to any thing in the creature or done by the creature This favouring so much of pure grace in respect of the love of God and that Covenant which lies between Christ and God as that the poore creature man knowes not how to owne or receive it And truely it must be no lesse nor no other power put forth by God to cause the soule to be beleive this then was put forth in raising up Christ from the dead Ephe. 1. 18. And truly amongst those who are the beloved ones of our Lord Jesus who have a like share intrest in him as their life peace There is an aptnesse in men to miscarry in the knowledge of this rich grace of God Some being apt to conceive that there is no Justification of a creature in no sense before and without faith and so make Faith a joynt-partner with Christ in the businesse of Justification For indeed this is to me a certaine truth that whatsoever gives a being to a thing must needs be a part of that thing which it gives being to and therefore if there be no Justification in no sense considered but as it hath respect to faith It is much to be feared That that opinion claimes a great share of that glory which is peculiar to Christ Jesus alone That the Scripture holds forth justification by faith in a sense is very cleare but yet under no other consideration but by way of evidence Heb. 11. 1 2. And as it respects the taking away of sin from off the Conscience For indeed the debt is paid by the bloud of Christ alone and wee are therefore said to be justified by his bloud Rom. 5. 9. For indeed as Christ Jesus our Lord hath paid the debt The Lord having laid upon him the iniquities of us all So doth he declare this satisfaction and acceptation of us in Christ by faith That being the eye of the understanding whereby the soule comes to see the great things which God the Father hath prepared for them Beloved these are the last times wherein it behooves you to beg with much earnestnesse strength from the Lord that he may put straight stepps to your feet that you may walke to his praise exalting him alone as your life and glory Which was the maine end of the Author presenting these few lines to your consideration wherefore read it carefully and noble B●rean like try all things and hold fast that which is good And it shall be his desire who desires nothing more in this world then your growth in the knowledge of Christ Jesus and your walking as the children of the light That the God of all grace may cause all grace to abound in you to his owne glory So prayeth hee That is yours in the Lord in all services of duty and love WILLIAM KIFFEN JUSTIFICATION BY CHRIST ALONE REVELATIONS 1. 5. Unto him that hath loved us and washed away our sins in his owne blood THese words contain the virtue fruit and effectualnesse of Christs death and the benefit priviledge and happinesse of the sonnes of God by it In these words wee are to consider 1. The persons whose sinnes Christ washed away and they were all those who were given to Christ Jo●. 17. 29. 2. What is he that washed their

in him and this is the being in Christ that is spoken of Job 15. as appears v. 2. 4. A contrary exposition inforces failing finally from grace In this visible Church one is in before another as Andranious was Also he being converted before Paul he appeared to be in Christ before Paul did so appear but the being in Christ Ephes. 1. 4. the elect are not in that one before another and a third being in Christ we know not The Scripture doth not say that any shall be saved but such as beleeve therefore faith is essentiall to salvation No more do the Scripture say that any shall be saved but such as obey him 2 Thes. 1. 8 9. Heb. 11. 14. and 5. 9. Prov. 28. 18. Matth. 19. 17. 23. Joh. 14. 23. Who can do this it will follow by your reason that good works are absolutely necessary to salvation and perseverance to the knowledge of it because the Scripture saith He that continues to the end shall be saved Mar. 13. 3. as well as he that beleeves shall be saved Joh. 3. 16. and so when men have persevered to the end of their dayes they may know it Secondly the Scripture declares unbeleef to be a sin and that the sins of the elect shall not deprive them of the love of God nor salvation as appears Psal. 89. 28. to 39. with Rom. 8. 33. to 39. What the Lord hath purchased for his they shall enjoy in his time because he is faithfull that hath promised it Heb 10. 23. if we beleeve not yet he abideth faithfull he cannot deny himself as 2 Tim. 2. 13. And if not any thing shall separate them from the love of God unbeleef shall not Rom. 8. But God hath decreed the means as well as the end and faith is one of the means We grant God hath decreed the end and the means and whatsoever God hath decreed shall unavoidably come to passe 2. But we deny that faith is any means of our Redemption justification or salvation nothing but the Lord Jesus Christ is the means of our salvation 3. There be means that are necessary to the revealing and injoying the comfort of it as the holy Spirit and as Ministers to reveal it and faith to receive it 4. Also there be fruits and effects of the love of God and calling c. as faith love and our obedience to Christ which all the Lords price in their place yet are no means of our salvation Faith makes us sons for we are the sons of God by faith Gal. 3. 26. So that application of Christ makes him ours By faith we know our selves to be sons of God 2. Faith makes us not sons but predestination Rom. 8. 29. We were made the sons of God when we were prede●●●nated Having predestinated us to the adoption of children Ephes. 1. 5. By being given to Christ we became sons and brethren to Christ Job 17. 6. Isa. 8. 18 Heb. 2. 13. we were given to Christ before Christ dyed In bringing many sons unto glory through suffering Heb. 2. 10 11. For he that is set apart and they that are set apart are one for which cause he is not ashamed to call them brethren So that adoption is acceptation of us in Christ and our being Christs makes us the seed sons Gal. 3. 29. Therefore not our beleeving for adoption is without and before our beleeving Ephes. 1. 5 6. Heb. 2. 10. Adoption is before our redemption and comprehends all spirituall priviledges as redemption reconciliation justification glorification Rom. 3. 24. and 8. 29 30. The elect were sons before they beleeved Because ye are sons God hath sent forth the Spirit of his Son i● to your hearts Gal. 4. 6. unlesse they could beleeve without the Spirit Gal. 5. 22. They were sons before they beleeved for because they were sons God sent them the Spirit of his Son that so by it they might beleeve and know that they were sons both then and before they beleeved And to say they did not appeare to be Sons untill they beleeved is true but to say the Elect are not one with Christ no sons untill they beleeve and that beleeving makes them sonnes is to say our beleeving makes Christ ours this we cannot assent to for this is to set faith above Christ and makes our happinesse to depend not upon Christ but upon faith if that must give us interest and union with Christ and so unlesse we beleeve Christ is not ours nor is to no purpose So then Christ dyed for the sinnes of no man or so died for mens sinnes as he saved no man by his blood and so Christ must dye for us but our faith must save us Thus many make Christ a servant to wait and tend upon faith and to be at the command of faith and this we may not beare The Scripture saith we are justified by faith Rom. 5. 1. The word Faith is diversly understood sometimes by faith is meant knowledge as Rom. 14. 22. and sometimes faith is meant the doctrine of faith Jude 3. So also for the profession of faith Rom. 1. 8. Thus Simon Magus beleeved Also by faith we are to understand the power by which we believe as Gal. 5. 22. and sometimes by the word faith we are to understand Christ Rom. 4. 13. Gal. 3. 16. with 19. 23. ten times at least in this Chapter the word Faith is put for Christ Also we are to consider the Scripture speaks the same things of works that it speaks of faith He that beleeves shall be saved Mark 16. 16. He that walks uprightly shall be saved Prov. 28. 18. If thou wilt sell all and give it to the poore and f●llow me thou shalt ha●e treasure in heaven If thou wilt enter into life keep the Commandments Matth. 19. 17. to 23. He that continues to the end shall be saved Mark 13. 3. A man is justified by works and not by faith onely Jam. 2. 24. Take heed unto thy self and unto the doctrine continue in them for in doing this thou shalt save thy self and them that hear thee 1 Tim. 4. 16. What knowest thou O man whether thou shalt save thy wife c. 1 Cor. 7. 16. So salvation is ascribed to faith And he said unto her Thy sins are forgiven thee thy faith hath saved thee Luke 7. 48 49 50. We are saved by hope Rom. 8. 24. Baptisme saves us 1 Pet. 3. 21. yet Christ is he that saves his people from ●heir sins Matt. 1. 21. So the Scriptures do oft give that to faith which is proper to Christ as we live by faith Galat. 2. 20. by Christ Joh. 6. 57. we have remission of sins by faith Act. 13. 38 39. by Christ Eph. 1. 7. Col. 1. 14. We a●e justified

our enmity the destroying our spirituall enemies c. is attributed to his Crosse therefore the word of the Gospel is called the Word or preaching of the Crosse 1 Cor. 1. 18 23. Therefore the main and speciall thing the Apostle desired to know and drove at in all his Preaching was nothing else but Jesus Christ and him crucified And if the preaching of Christ in wisdom of words the Crosse of Christ might be made of no effect as 1 Cor. 1. 17. much more do they make the death of Christ of no effect who will have any thing besides Christ alone to be their righteousnesse in whole or in part men please themselves with a conceit that they do not dishonour Jesus Christ in their ascribing their justification to faith because faith is a grace of Christ and so from Christ But by the same reason we may ascribe our justification to love patience te● perance goodnesse c. because they are from Christ and fruits of the same spirit faith is Gal. 5. 22. And may we not also by the same reason ascribe our justification to all our spirituall performances prayers tears and all our good works because the power by which we do these is from Christ For without me faith Christ ye can do nothing Joh. 15. 5. O all ye sons and daughters of the most High lift up your voice and cry No inherent holinesse to justification as well as no works of the Law for whatsoever is in us and acted by us and passeth through us is defiled by us All our righteousnesses are as filthy rag● Isa. 64. 6. Not by worke of righteousnesse which we have done but according to his mercy he saved us c. Tit. 3. 5. to 9. But in the Lord have I righteousnesse Isa. 45. 24 25. He is our righteousnesse Jer. 23. 6. I will make mention of thy righteousnesse even of thine onely Psal. 71. 16. My tongue shall talk of thy righteousnesse all the day long ver. 24. For no other righteousnesse is not to be compared to this as it is acted by us is not worth the talking on 3. Our beleeving cannot justifie us because nothing that we do though by grace is perfect our best acts and works of righteousnesse by reason of the sin and corruption in us that cleaves to all we do is defiled with some spot of sin and hath not that perfection the Law of God requires so that our beleeving is so far from justifying us as God may reject it as sin as when our love is not so much or such as it ought to be then it is imperfect and we 〈◊〉 so we say of our faith our beleeving is called unbeleef Mark 9. 24. His purity cannot justifie us for that which is not perfect if all our righteousnesse be as filthy rags Isa. 64. 6. Tit. 3. 5. is not our act of beleeving so doth not Daniel include his most holy acts when he names his righteousnesses Dan. 9. 18. The perfect love in 1 Joh. 4. 18. is the love of God manifested to us not our love to him Fourthly our beleeving cannot justifie us because the act of faith is a work and if we be justified by our faith then we are justified by works That the act of faith is a work appears 1. Because we are commanded to beleeve as we are to love one another as he gave us commandment 1 Joh. 3. 23. 2. To obey a command is a work but to beleeve is to obey a command 1 Joh. 3. 23 24. Faith is an obeying of the will of God therefore it 's a work and a good work 3. It 's a work because we are reproved for the smalnesse of our faith Christ said O ye of little faith Matth. 6. 30. why are ye fearfull wherefore do ye doubt O ye of little faith Matth. 8. 26. If faith were not acted by us although the power is of God why are we reproved for not beleeving 4. It 's a work because the Saints are exhorted to exercise faith Let us draw neer with full assurance of faith Heb. 10. 22. We are not exhorted to nothing but to that which is our duty as it is to do a good work as beleeving is 5. It 's a work because to beleeve is a work of all the faculties of the soul viz memory conscience affections principally the understanding and will Rom. 10. 9 10. 6. To receive a thing is an act of the whole man but to beleeve in Christ is to receive him 1 Joh. 1. 12. Therefore to beleeve in Christ is a work 7. Because unbeleef is a work of darknesse therefore to beleeve is a work of righteousnesse Tit. 3. 5. 8. Because to a good work faith is required therefore it partakes of the nature of a good work and so is a part of every good work 9 It 's a work because we are said to do it If thou beleevest I do beleeve Act. 8. 37. To beleeve is the action of the heart viz will With the heart man beleeveth He doth it as truly as he confesseth with his mouth Rom. 10. 9 10. 10. If to confesse Christ be a duty and a work though by grace we do both then is the act of beleeving a work also and a work that we do and is one of those works of righteousnesse that we have done Tit. 3. 5. with Isa 64. 6. If it be objected that faith is put in opposition to works therefore faith is not a work I answer When faith is put in opposition to works then by faith is alwayes to be understood Christ for he alone is the matter of our righteousnesse therfore when the Apostle excludes works from justifying us we are to understand all our outward and inward acts and all internall vertues faith it self Rom. 3. 28. For no command of the Law could be obeyed without faith therefore faith was a part of the fulfiling of the Law that faith was required appears Matth. 22. 37 38 40. The Law required purity but such as beleeve not are defiled their minds and consciences are defiled Tit. 1. 15. Therefore faith was required as a deed of the Law Rom. 3. 28. Not by works of righteousnesse which we have done but according to his mercy he saves us Tit. 3. 5. Doth not the Apostle in these words exclude all in us or that we do to justification And inasmuch as to beleeve is required the power of God so that in respect of the power by which we beleeve in Christ it may be said to be a work of God Joh. 6. 29. And as acted by man a work of man by Gods grace Rom. 10. 9 10. Fifthly if we speak of justification in the conscience in a strict sense faith cannot be said to justifie the conscience for this is the work of the Spirit of Christs which speaks peace to the