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	faith_n	hear_v	3,681	5	5.4955	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16506	The true vvay of a Christian, to the nevv Ierusalem Or, a three-folde demonstration: first, of the excellencie of the true and sauing knowledge of Christ; and the meanes to attaine it: with the antiquitie, necesitie, and benefit of catechisme. Secondly, of our vnion and communion with Christ, and his Church. Thirdly, of our new creation in Christ, by the blessed Spirit. With diuers questions, and cases of conscience, most comfortable for a Christian. Deliuered first in briefe, in a sermon preached at Paules-Crosse, the first Sunday in the new yeere, 1617. And newly reuised and enlarged by Immanuel Bourne ...	Bourne, Immanuel, 1590-1672.	1622 (1622)	STC 3419; ESTC S106545	102,817	130

needle in a sunne-dyall looketh two wayes not onely forwards to my Text but backwards to the occasion in the verse before which is the ground from which my text is inferred and vpon which the whole frame is builded Occasion Beza annotat Gualterus Cornelius Cornelij a lapide S. Ch●ysost Vatabl. S. August lib. 9 contra Faust ca● 7 C●rnelius a lapide Henceforth saith the Apostle know we no man after the flesh that is we esteeme or approoue of no man that liueth carnally according to the corruptions of the flesh or according to the carnall observations and ceremonies of the old Lawe because we know that Christ is the end and fulfilling thereof Or we esteeme not carnall things nor of men according to these be they neuer so profitable or pleasurable riches beauty friends kindred or the like Our iudgements now are spirituall nor carnall as they were yea though wee haue knowne Christ after the flesh that is after a carnall manner glorying in him as our kinsman according to the flesh Chrysostom Theod. Synodus 7. General Act. 6. being of the same nation and stocke-with vs or esteeming of him but as of a mortall man subiect to infirmities yet now know we him so no more but spiritually as the Sonne of God and Sauior of the world and the reason is because we are changed our knowledge is changed and we are become new men in Christ So that hence doth appeare the excellency of the true knowledge of Christ The excellency of the true knowledge of Christ from whence the Apostle inferres our new creation Because ordinarily amongst other causes the true knowledge of Christ is a speciall cause and meanes thereof For our new creation is a fruit of faith God saith Peter put no difference betweene vs and them speaking of the Iewes and Gentiles which beleeued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying or regenerating their hearts by faith Act. 15.9 And so the word is vsed by Saint Paul Ephes 5.26 Christ loued the Church and gaue himselfe for it that he might sanctifie it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleansing purifying or regenerating with the washing of water by the word this learned Zanchius Zanchius in Ephes cap. 5.26 Calvinus Institutionū lib. 3. cap. 3. Vtrumque fide consequamu● vita scil novitatem reconciliationem gratuitam neque tamen quū resipiscentiae originem ad fidem referimus ●patium aliquod temporis somniamus quo ipsam partutiat c. cōfirmeth interpeting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our regeneration in his Cōmentaries vpon that Text indicious Calvin is a second witnesse to confirme this truth rightly averring that regeneration is a fruite of faith that we obtaine it by faith the spirit of God working by faith in our hearts that faith is before it in order not in time as he explaineth himselfe in the third booke of his Institutions chapter the third Now faith cannot be without knowledge How shall they beleeue in him of whom they haue not heard Rom. 10.14 And therefore much lesse regeneration which is the the companion yea the fruite and effect of sauing faith Yea further as the blessed spirit himselfe is the internall efficient cause of our new birth kindling faith in vs and by the blood of Iesus apprehended and applyed by faith purging and washing our consciences from dead workes and framing in vs that image of Christ in the inner man as Saint Paul affirmes Titus 3. 5. so are the Sacraments also as Saint Peter 1. Pet. 3.21 Yea and the word of God and true knowledge thereof For we are borne againe not of corruptible seed but of incorruptible by the word of God which liueth and abideth for euer 1. Pet. 1.23 As the Poets feigned of Medusaes head Hesiod Ovid. Metam 4 Aug. lib. 18. de Civit. Dei cap. 13. Diodorus lib. 4. that it was of power to turne the beholders into snakes so much more true is it of the true knowledge of Christ reveiled in the word it is a powerfull meanes by the operation of the Spirit to metamorphize our natural deformitie to change our corrupt affections and to raise vs from the death of sinne to the life of righteousnesse Therefore our Sauiour calles this knowledge life yea and life eternall Iohn 17.3 This is life eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they know thee the onely true God and whom thou hast sent Iesus Christ That is this is the meanes and onely ordinary means to obtain happines For there is no other name vnder heauen by which we can be saued Acts 4.12 It is the name the faith and the true knowledge of Christ that bringeth that life vnto vs. Via ad Deum est Scientia saith Hugo Hugo de instructione nouitiorum The way to God is by knowledge by knowledge we passe to holy discipline by holy discipline to heauenly goodnesse by heauenly goodnesse to eternall blessednesse for euermore And Saint Bernard S. Bernard de ordine vitae well obserues that vntill a man by faith do know his Creator ignorance the mother of all vices possesseth his soule and thereupon he noteth a twofold knowledge necessary to saluation The first is the knowledge of God the second the knowledge of thy selfe Because as from the knowledge of thy selfe there proceedeth a feare of the maiestie of God and from the knowledge of God a loue of him who is the chiefest good so from the ignorance of thy selfe there springs forth pride and from the ignorance of God there floweth desperation And what Saint Bernard attributes to the ignorance and knowledge of God in generall is true also of the ignorance or knowledg of Christ in particular from the true knowledge of Christ there proceeds a loue of Christ yea a reciprocall loue not only of thee to Christ but of Christ to thee and from the ignorance of Christ desperation destroyeth the soule Si Christum benè scis nihil est si caetera nescis Si Christum nescis nihil est si caetera discis If thou knowest Christ aright it is nothing though thou bee ignorant of all things else And if thou be ignorant of Christ all other knowledge is nothing auailable to attaine thy wished felicitie Wouldest thou walke the way to heauen Christ is the way by which thou maiest walke in safety Wouldest thou not be deceiued in thy iourney Christ is the truth to guide thee Wouldest thou not faint or dye in thy way Christ is the life to comfort and strengthen thee to life euerlasting as Saint Augustine sweetly vpon those words of our Sauiour Ioh. 14.6 August in Ioh. cap. 14.6 And thus likewise Saint Ambrose Ambr. lib. de virginitate excellently in his booke of Virginity If thou desirest to cure the wounds of thy soule Christ is the Physitian that can heale thee If thou bee scorched with the burning feuer of thy sinnes Christ is that fountaine of liuing water that will refresh thee If thou bee

and counsell that he may apply somewhat vnto thee to cure thy disease so must thou doe in this sicknesse of thy soule Thou must flye to the Minister of God whom he hath appointed for thy helpe herein The Priests lippes must preserue knowledge Malac. 2.7 and thou must seeke the Law at his mouth To him thou must open the wounds of thy soule Iam. 5.16 the causes and occasions of thy feare whether they be thy sinnes if any trouble thy conscience or thy temptations to sinne thy weakenesse of faith and holinesse or the like that hee vpon sight of thy estate and arguments of thy faith and repentance though they be weake may apply the promises of mercy the refreshing oyle of the Gospel vnto thy soule Thou must confesse thy sinnes and weaknesse as that reuerend Diuine Mr. Perkins Perkins Cases of Conscience lib. 1. cap. 1. sect 1. well obserueth that the Minister of God may pronounce the sentence of absolution of thy free remission and reconciliation with God in Christ vnto thee that hence thy hope and confidence in God may be confirmed which he may truly doe if by thy confession he finde in thee the grounds and signes of faith and repentance of which thou mayest finde many signes in this Treatise and no doubt but some in thy selfe if thou be called brought to repentance and faith in Christ I will here put you in minde A most comfortable ground of assurance that our sinnes are pardoned in Christ but of one ground of comfort for many And this is that A desire to repent and beleeue in a touched heart and conscience is faith and repentance it selfe though not in nature yet in Gods acceptation by Christ This is euident in Scripture First because If there be a willing minde it is accepted not according to that a man hath not but according to that he hath 2. Corinthians 8. verse 12. Againe God doth not onely call all that thirst and desire to the waters of life and offers them freely Esay 55. verse 1.2 but if they doe but desire and thirst for it he promiseth to giue it them freely Reuel 21.6 Reu. 22.17 And he will be as good as his word to thee thou shalt be sure to receiue and taste of these waters of comfort if thou wilt pray for it and desire it and expect with patience and tarry the Lords leisure for it Thou art blessed in the desire of it Blessed are they that hunger and thirst after righteousnesse for first or last they shall be satisfied Matth. 5.6 and then blessed shalt thou be in the happie possession of it A bruised reede will he not breake and smoaking flaxe will he not quench that is the least sparkes of grace but kindle them to thy comfort Matth. 12.20 The Lord saith Dauid heareth the desires of the poore the poore in Spirit especially who are blessed though they be poore in their owne eyes seeing but little or no faith or holinesse in themselues yet they are rich in Christ in whom God accepteth them for theirs is the kingdome of heauen Matth. 5 3. If thou confessest that thou hast but this desire in thee as thou thy selfe mayest apply to thy selfe with the help of thine own co●science spirituall vnderstanding so may the minister also boldly and certainly apply the promises of grace and mercy to thy soule M. Perkins Cases of Conscience lib. 1. cap. 7. sect 5. And that with this or the like argument He that hath an vnfained desire to repent and b●leeue in Christ hath remission of sinnes and life euerlasting But thou hast an earnest desire to repent and beleeue in Christ as thy owne conscience cannot choose but tell thee and as thou confessest vnto him and therefore as thou mayest apply and conclude so if thou canst not he may certainly conclude to thee and for thee That remission of sinnes and life euerlasting belongs to thee and therefore he may assuredly and boldly for to procure thy peace the better pronounce vnto thee that excellent sentence of Absolution The Booke of Common Prayer in the visitation of the sicke appointed by our Church for the comfort of sicke and distressed soules Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truly repent and beleeue in him of his great mercy forgiue thee thine offences And by his authoritie committed to me I absolue thee from all thy sinnes in the name of the Father and of the Sonne and of the holy Ghost Amen And if thou be as thou oughtest to be perswaded of the power of this absolution thou mayest after this possesse thy soule in peace with assurance that thou art iustified freely in Christ and labouring to increase in holinesse thou needest not doubt of happinesse in the end For this is one end why Christ hath giuen that power of binding and loosing vnto his Ministers those keyes of the kingdome of heauen That whatsoeuer they doe binde on earth Math. 16.19 should be bound in heauen and whatsoeuer they should loose on earth should be loosed in heauen And withall gaue them the holy Ghost to direct and guide them Receiue yee the holy Ghost saith Christ whose soeuer sinnes yee remit they are remitted vnto them and whose soeuer sinnes yee retaine they are retained Ioh. 20. verse 22 23. And this power though it be not absolute but ministeriall Christ absoluing by his ministers yet as no water could cure Naamans leprosie but the waters of Iordan 2. King 5. because God had giuen a speciall gift vnto them So the same words of absolution being pronounced by any other cannot haue that power to worke on the conscience or to perswade to peace as when they are pronounced by him that hath this ministeriall office because the promise only is giuen to Gods Ministers who are sent forth to this end Ioh. 20.12.13 And being pronounced by them in this forme and manner Christ doth as certainly loose thee from the bonds of thy sinnes by his Ministers as he did loose Lazarus by his disciples from the bonds with which he was tyed when he had raised him to life Iohn 11.44 Be at peace therfore quiet thy conscience with diuine Answ 3 Hope and confidence in Christ and the God of peace shall be with thee 2. Cor. 13.11 And yet further thirdly for thy decay in grace Quench not the spirit saith the Apostle to the Christian Thessalonians Against decay in grace 1. Thes 5.19 in whom no doubt the grace of Gods Spirit was in good measure The Spirit therefore may bee quenched and Gods dearest children may lose grace for a time though not finally and totally because God in his mercy doth in due time renue the vigour and strength of his graces in them Thou must not conclude then by thy decay in grace for a time or want of holinesse that thou art excluded from the fauor of God in Christ The best wheate hath

in respect of the course of Nature that double faced Ianus looketh two waies backe-wards to the yeere that is past and forwards to the yeere that is to come beholding at once both the old and the new And in respect of the order of grace now is the time when our blessed Sauiour being willingly subiected to the Law for vs receiued that Sacrament of Circumcision as a type and signe of our new creation of putting off the old man and being cloathed with the new so that herein my Text is parallel for you haue in it first an incitement to newnesse Therefore if any man be in Christ he is a new creature and secondly a recitement both of old and new Old things are past away and behold all things are become new Againe fitting it is for the Persons for so necessary to all is this new creation that without it there is no happinesse no saluation to be found So conuenient then yea so profitable is my Text that if you would but reade it ouer 2. King 5.14 that seauen times as Naaman washed him in Iordan it might prooue a motiue sufficient vpon due meditation to worke in you a desire of this new creation in a word so fitting so plentifull so excellent it is that if you could learne it perfectly both by heart and by hand both inwardly in your soules and outwardly in your liues it were the best New-yeeres-gift that I could giue or you could receiue But because all that can reade and heare cannot rightly vnderstand and apply seeing it is necessary that Dauid should haue a Nathan and the Eunuch a Philip to interpret 2. Sam. 12.7 Act 8.31 I will labour to vnfold vnto you both the Gammar and Diuinitie the Theory and Practicke of my Text. Wherein if you make a diligent enquiry you shall finde many excellent lessons worthy your most serious attention such as are not ambiguous and intricate like the Oracles at Delphos but plaine and easie to be vnderstood not diffused and large like the Sybils leaues but compendious and briefe to be remembred not curious to busie your braines like the Ephesians bookes but necessary to be knowne and practised for the information of your iudgements and reformation of your liues If you will see this cast your eyes vpon the words Therefore if any man be in Christ he is a new creature old things are past away Behold all things are become new Occasion The blessed Apostle Saint Paul that great and learned Doctor of the Gentiles hauing in the verse before my Text set down a manifestation of that true and spirituall knowledge of man in generall of Christ in particular which was in him and ●is fellow Saints arising from the true vse of the end of Christs death from which he inferres it Henceforth know we no man after the flesh yea though we haue knowne Christ after the flesh yet now know we him so no more He doth againe in my Text inferre a conclusion concerning the state and condition of such a Christian Aquinas ex praemissis concludit c. endued with such a knowledge Therefore if any man be in Christ he is a new creature old things are past away Behold all things are become new Diuision 1 In which for our methodicall and orderly proceeding if you obserue the words There is First an imposition or setting forth of our new man Therefore if any man be in Christ he is a new creature Secondly a deposition or laying aside of our old man Old things are passed away Thirdly a Reason and confirmation of them both Behold all things are become new Diuision 2 Or that I may giue you a Dichotomie or two-fold diuision In this conclusion of the Apostle you haue 1. First a coniunctiue proposition for it consists of two The one If any man be in Christ The other He is a new creature 2. And a coniunctiue confirmation for it consists of a two-fold Reason The One Old things are past away The other Behold all things are become new Subdiuision In the Coniunctiue proposition there is first that which supplyeth the place of the subiect Therefore if any man be in Christ And secondly that which supplyeth the place of the praedicate He is a new creature In the first Christ is Subiectum in quo The subiect in which man who was sometime the old Adam is said to be If any man be in Christ In the second Man is Subiectum de quo the subiect of which Christ who is the new Adam is likewise praedicated He that is that man is a new creature Againe in the Coniunctiue confirmation you haue First a Termination or Ending Old things are past away Secondly a Renouation or beginning Behold all things are become new And after this manner you haue a briefe Anatomy of the whole body of my Text. Yet to expresse it more liuely vnto you The first part of my Diuision 3 Text is like a vineyard which the Lord himselfe hath planted with the choisest vine and with his owne right hand In which to obserue the Apostles order you haue First the branches Man and euery Christian man Therefore if any man Secondly the vine it selfe which is Christ himselfe If any man be in Christ And last of all the fruit of all the pleasant grapes which are as a sweete sacrifice vnto God And there are new qualities of soule and of bodie new affections and new actions newnesse of life If any man be in Christ he is a new creature Againe in the second part of my Text the double confirmation There is a two-fold time of the yeere expressed The first is the Autumne or rather winter when the flower of the lilly fadeth the leaues fall from the trees and the tender grapes from the vines when all these are become old falling and vanishing And this in the middle of the verse Olde things are past away The second the Spring when euery thing doth bud forth in abundance Cant. 2.11 12 13. when the flowers appeare on the earth and the time of the singing of birds is come when the voyce of the Turtle is heard in our land when the fig-tree putteth forth her greene figges and the vine with the tender grapes giue out their smell when the earth hauing worne out her old garments beginneth to be cloathed anew with grasse and flourishing greene hearbes when all things change themselues into a new estate And this in the end of the verse Behold all things are become new Now of these in their order and first of the first the vineyard in that of the vine-tree and of the first thing I noted therein the Branches which are man and euery Christian man Therefore if any man 1. Part. The 1. Branch But before I come to this I meete with an-illatiue a coniunction a Therefore which like a porter takes me by the hand and stayes me in the Entrance Therefore if any man This Therefore like the

9. In all wisedome teaching and exhorting one another in Psalmes and hymnes and spirituall songs singing with grace in their hearts Coloss 3.16 which S. Hierom vnderstands of the lay people or why did Origen wish Hiero. in cap. 3. Epist ad Colos Origen in Esay hom 2. Chrysost Hom. Epist ad Colos Chrysost Hom. 2 in Ioh. that all would do that which is written Search the Scriptures or S. Chrysostome so earnestly exhort Audite seculares omnes c. Heare ye men of the world get ye the Bible that most wholesome remedie for the soule And againe Hearken not hereunto only in the Church but also at home let the husband with the wife let the father with the childe talke together of these matters and both too and fro let them enquire and giue their iudgements and would to God they would begin this good custome Why I say doe these Fathers so earnestly commend Knowledge if Ignorance were better or that it were good to lull the people asleepe with their faith in grosse to beleeue as the Church beleeues with their knowledge in grosse to be contented with that which is locked vp in the Priests closet to barre them from the Scriptures the Church or whatsoeuer may bring them out of darkenesse into light or from the power of Satan and his Antichrist vnto God In a word if this were the minde of these holy Fathers whose disciples these men would make the world beleeue they only are why then are they contrarie to the Fathers in practise depriuing the people of the meanes of knowledge and daily spreading the vaile of ignorance ouer their hearts Certainely I can giue no other reason but that of S. Chrysostome Chrysost in Opere imperfect Hom. 44. which is most proper vnto them Haeretici sacerdotes claudunt ianuas veritatis c. These Hereticall Priests shut vp the gates of the Truth for they know that if the Truth be once laid open their Church shall be forsaken and they from their pontificiall dignitie shall be humbled and brought downe to the common and base estate of the people August in Psal 33. And that of S. Augustine is truly verified not only of the people who are their disciples but of the Priests themselues Erat in illis regnum Ignorantiae id est regnum erroris There was nay there is in them the kingdome of Ignorance that is not of Deuotion but of Errour or if not of ignorance then certainly of malice For as it is related of Caligula that he set golden loaues and all other seruices of gold before his guests and bade them eate so these like Tyrants ouer the consciences of poore Christians set their Golden-Latine-seruice before the people but hoodwinke their eyes and manacle their hands that though they heare yet can they not see nor vnderstand and therefore neither receiue nor taste of it neither be mooued to repentance nor get any comfort or quiet to their conscience and then what profit can it be vnto them For what profiteth a golden key August de Doctrina Christiana lib 4. cap. 11. Quid p●edest Clauis aurea si aperire quod volumus non potest aut quid obest lignea si hoc potest quando nihil quaerimus nisi aperire quod clausum erat 2. Sam. 16.10 s●ith S. Augustine if it cannot open that we desire to be opened or what hurteth a woodden key if it be able to open seeing wee desire nothing but that the thing that is shut may be opened vnto vs Knowledge in our mother tongue by reading of the Scriptures by comming to the Church by hearing of Diuine Seruice and word of God preached is farre better then ignorance in the Latine Greeke or Hebrew which is not vnderstood To conclude this then as Dauid once speak to Abishai vpō another occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What haue I to do with you or what busines is there betweene me and you ye sonnes of Zeruiah for so much the Hebrew imports So let euery true Christian say to these Deceiuers who creepe into mens houses 2. Tim. 3.6 and leade aside simple women who with signes and lying wonders bewitch their hearers that they imbrace darkenesse rather then light because they receiue not the loue of the truth 2 Thes 2.10 that they might be saued What haue we to doe with you yea teachers of lyes for what fellowship hath light with darkenesse or the sonnes of knowledge with the professors of ignorance It is not ignorance but knowledge yea this true knowledge of Christ that bringeth true ioy and gladnesse to the soule 2 Those that delight in Ignorance to be lamented In the second place therefore I cannot but grieue at those who liuing in the cleare light and Sun-shine of the Gospel wilfully shut their eyes barring themselues from the light and louing darkenesse as the delight of their soule who grope at noone day and hugge the mists of blindnesse going on in their idle and carelesse securitie lest they should see the light and vnderstand the pathes in which they tread who though they make an outward shew of Christianitie yet are they zealous in seeking for honours riches and the trash of the world but carelesse and negligent in the search of diuine wisedome But doth not Wisedome cry Prou. 8.1 and vnderstanding vtter her voyce How long ye simple ones will ye loue simplicitie and ye fooles hate knowledge Prou. 1.22 Is not the merchandise of wisedome better then siluer Prou. 3.14.15 and the gaine thereof then fine gold Is not knowledge more precious then rubies or what canst thou desire that may be compared to her Why then in the middest of knowledge dost thou liue in ignorance why dost thou not seeke after her as for siluer and desire her more then the choicest gold O beloued how miserable are these men who hauing liued many yeeres vnder the Ministery of the Gospel are yet ignorant of this knowledge of Christ Heb. 6.1 and had neede to be instructed euen in the first principles of the Oracles of God! who are ignorant and wilfully ignorant which addeth to their sinne A twofold Ignorance For there is a two-fold ignorance the first a simple or single ignorance which is that depriuation of knowledge 1. Simple Ignorance or defect of vnderstanding or blindnesse of the minde which did rise and spring from the fall of our first parents and was deriued to vs through the muddy channell of our naturall corruption Of this S. Paul 1. Cor. 2.14 The naturall man perceiueth not the things of the Spirit of God nor can he know them because they are spiritually discerned Thus many a man is ignorant of the Gospel because he hath neuer beene taught it And this is that darkenesse in which naturall men delight and sport themselues like a childe that is borne in a dungeon because they know not the benefit of the light But this ignorance is banished by education