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	paul_n	2,181	5	6.7324	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93680	Gods ordinance, the saints priviledge. Discovered and proved in two treatises. The first, the saints interest by Christ in all the priviledges of grace: wherein their right to the use of baptisme, and the Lords supper, even now during the reign of Antichrist, is cleared; and the objections of those that oppose the same, are answered. The second, the peculiar interest of the elect in Christ, and his saving grace: wherein it is proved that Christ hath not presented to his fathers justice a satisfaction for the sinnes of all men; but onely for the sinnes of those that doe, or shall believe in him; which are his elect onely: and the objections of those that maintaine the contrary, are also answered. / Both written by John Spilsberie. And the last transcribed, and somewhat enlarged, by Benjamin Coxe. Licensed, entred, and printed according to order.	J. S. (John Spilsbery); Cox, Benjamin, fl. 1646.	1646 (1646)	Wing S4975; Thomason E335_17; ESTC R200803	75,307	89

Touching the first By believing in Christ I meane that believing that Jesus is the Christ which John speakes of in 1 Joh. 5.1 That believing with all the heart which Philip spake of in Acts 8.37 That believing with the heart unto righteousnes which Paul speaks of in Rom 10.9 10. Touching the second The confession that Christ requires of men so believing is to confesse him in his Name and Titles that his Father hath honoured him with and set him out by viz. To be a sufficient and onely Saviour and the Mediatour of the new Testament as King Priest and Prophet A Priest to redeeme and purchase his people a Prophet to teach and instruct that people and a King to protect and defend the said people in their obedience to the truth revealed by him as a Prophet and by him as a King commanded to be obeyed And as this is to be knowne and believed of such as expect life by him even so it is to be confessed by a professed subjection to him in the same The Rule of which professed subjection and confession is the instituted order and administration of Christs Testament for no other confession doth he approve of but that which holds him forth to be Jesus Christ the Sonne of God come in the flesh dead and risen againe ascended and exalted at Gods right hand to the throne of his Father David and so to be Lord of Lords and King of Kings And submission to the instituted order and administration of Christs Testament is an ordained confession of this believing in him in a professed subjection to him This confession doth Christ therefore require of such as believe in him and ownes no believing unto salvation in his new Testament once confirmed by his death where this is refused For the benefits of Christ as Mediatour and his administration and the state order and rules of that Testament whereof he is Mediator and the subjects partaking of those benefits goe together in the record of Scripture so that if there be no baptizing into Christ then is there not confession of Christ according to his appointment Mat. 28.19 1 Cor. 12.13 Gal. 3.27 Rom. 6.3 Eph. 4.5 Luk. 7.30 And if not confession of Christ according to his appointment then no faith to salvation by Christ expresly owned Mat. 10.32 33. with 1 Joh. 4.2 3. Joh. 12.42 43. This I speake in reference to the expresse word of God which ought to be every mans rule to trie his way and walke by because by the Word he shall be tryed and judged justified or condemned according as he appeares by the same Joh. 12.48 Rom. 2.16 This makes against the free grace of God Object 17. that saves man without any condition of obedience or respect to any outward externall Ordinance but onely to Christ and believing in him 1. Answ The truth aforesaid no way opposeth Gods free grace in saving man through faith in Christ for it brings nothing in with Christ to save any man but lays out the way that God brings persons into whom he doth save For they come not into that way of profession to be saved but being saved they come to shew their thankfulnesse to God for the same 2. This order of truth discovers and sets out the true nature of Grace in its proper place and use Gods electing and chusing persons to salvation is of his free Grace but whom he so chuseth he chuseth in Christ Eph. 1.4 Therefore to make Christ effentiall to mans salvation is not against grace but for it 3. The gift of Christ and life by him is free grace but neither Christ nor life by him is given without faith Therefore to make believing in Jesus Christ of absolute necessitie to life is not against grace Eph. 2.8 Faith it selfe is the free gift of God and the work of grace in the heart of man yet is there no faith approved by God in his Word without workes James 2. Therefore to put faith to tryall by its workes and to bring both to the light to try and to see if it be indeed that which God of his grace hath given to man for life and the manifestation thereof and to make them both inseparable companions is no way against the free grace of god that saves not man without faith nor approves of faith without works and tryes all workes by his Word 4. The foresaid truth confirmes grace or faith in grace by holding forth from the Scriptures the priviledges that belong unto such as believe through grace and the freedome thereof in grace to faith alone without any other condition at all As the gracious new Covenant it selfe is free which comprehends all that is between God and man in grace and requires nothing but onely faith in Jesus Christ to admit persons into the same which makes them one with all that the said Covenant containes whether state order ordinances administrations administrators things administred or to be administred things past present or to come All is theirs who are in the Covenant of grace that contains all And none are in the way of life held forth in the word of God that are out of this Covenant And all priviledges and benefits comprehended in the said Covenant lie all as free without conditions unto such as believe as the Covenant it selfe For the Covenant in generall comprehends the severall parts in particular and therefore looke what condition any one part lies under the same doth another and so all If one part be free all is free and so indeed it is a free Covenant to such as believe And all the particular branches of this gracious Covenant are so inseparably joyned together that if a man be truly under any one part he is under all if he have Christ he hath all if he have faith he hath all if he have one promise truly he hath all and if he have right to any one ordinance he hath the same right to all So that he that dis-inherits himselfe of any one part dis-inherits himselfe of all For grace in the Covenant and the priviledges therein contained are not divided And when faith finds the treasure shee will have also the field where the treasure is hid Matth. 13.44 Thus joyning of faith in Christ and subjection to Christ inseparably together as the Scriptures doe both being branches of one and the same gracious Covenant doth no way oppose Gods free grace in saving man by faith in Christ If the administrations of the new Testament lie so open and free to all that believe Object 18. without condition or exception then any that believe may administer all Ordinances and so women as well as any other By pretended absurdities and false consequences Answ the truth of God is commonly opposed and obscured by the adversaries thereof yet truth never brings upon it selfe any absurdity But absurdities sometimes seeme to follow through the subtilty of men opposing the truth and sometimes through the ignorance of men

injoying of our Ordinances for want of a Ministery but to hold fast our true possession and inheritance once delivered into the hand of faith in all our captivitie as Israel of old did Believers now have lost the possession of all Administrations Object 10. for there hath been a cessation for these many yeares both of Ministery Church and Ordinances according to the first Rule and institution of Christ and therefore men are to waite upon God for him to restore the same againe in power and not to take up wayes and ordinances of themselves Believers never lost their right to any truth Answ or ordinance of Christ for they by faith doe or ought to possesse all truth once given unto them 1 Cor. 3.21 22 23. 2 Cor. 6.10 Jude 3. And if any depart and forsake their own mercies through unbeliefe they are to returne againe to the same by faith and God prohibits none that believe in his Son the use of his Ordinances ordained by him for their comfort and confirmation of their faith but helpes them on to the same by giving his Spirit for their guide his Word for their rule and himselfe for their warrant who commands them to obey him in all truth that he shall make knowne unto them Men are indeed to waite upon the God of truth for him to discover truth But when he hath not onely made it knowne to them but also revealed truth in them and by the power of it made the heart one with it then men take not up truth of themselves but are taken up by truth into the nature of truth and shall stand by the power of it when such as take up truth of themselves and for their own ends shall lay it downe againe to their own destruction Object 11. God ordained a Ministery in the Gospel which ever was in order first namely Apostles Prophets and Evangelists by whom Churches were planted and other Officers ordained for those Churches well-being This Ministery I confesse and own and therefore I say still Answ that men must come from God with truth and with abilitie to deliver the same for the converting of men to the faith Now when God shall assist his Word with power to bring over mens hearts to believe and obey the same such the Scriptures hold out to be true Messengers sent of Christ declared by their worke as it answers to the Rule And this way men were convinced and Churches planted that now stand under the profession of christ And thus came Churches to be planted and other Officers ordained by those that God made the first instruments to bring on the worke in communion with the rest as to direct and assist them in the same Tit. 1.5 Act. 14.23 The Ministery aforesaid to bring men to the faith Object 12. was attended with the power of miracles as raising the dead healing the sicke casting out devills and the like to confirme their testimony to be of God none of which appeares now whereas there is as much need to confirme the truth of God as ever among so much confusion as now is The like miracles are assigned by Christ ever to attend his Ministery Mark 16.17 and confirmed by the Apostle as an Ordinance of God in his Church Jam. 5.14 15. and the first Principles of Christ Heb. 6.1 2. All which are now wanting that should confirme a true Ministery from God to us Answ That the working of miracles did attend the Ministery of Christ at the first and that to confirme the truth then held forth to be of God this I confesse to be true But that the working of those miracles should be so essentiall to the Ministery that there can be no true Ministery of Christ neither in whole nor in part without working of the said miracles that I deny 1. John the Eaptist was a true Minister and sent of God who did no miracle Joh. 10.41 and yet he was more then a Propher Mat. 11.9 And so was Apollos a true Minister of the new Testament who knew onely the Baptisme of John and no more untill that Aquila and Priscilla had further informed him in Gods way but was never knowne to worke any miracle Act. 18.25 26 28. with a Cor. 3.5 And likewise the scattered Disciples that gathered the Church at Antioch Act. 11.19 20 21. All which were true Ministers of Christ and yet not attended with the foresaid power of working miracles in their Administrations It is a Herods hope to see a miracle Luk. 22.8 And a Pharaohs sign Exod. 7.9 2. Miracles can be no true note of Ministery nor Minister sent of Christ because the working of miracles is that by which false Prophets shall deceive the people Mark 13.22 Rev. 16.14 Rev. 19.20 3. The same miracles that confirmed the truth at the first to be of God stand in equall authoritie together with the same truth as witnesses together for God and against all that oppose untill the coming of Christ without adding more miracles to them any more then of truth to what is written Heb. 2.4 Nothing more is now to be expected then the holy Spirit for to open the Scriptures and inable men to unfold the minde of God in the same and the same Spirit working faith in the hearts of the Elect to believe his own testimony of they mystery of the Fathers love in the Sonne through the word without any other miracle So that if Christ inableth men to understand and to open the Word and God opens the heart and the Spirit workes faith here will need no miracle to bring such to believe Lastly As great miracles are done now as ever to cast out Devills out of mens soules to open the eyes spiritually blind to raise the dead from the death of sinne In a word to bring forth a new creature and offer up the same to God These are the substance of all miracles to such as by experience know them and greater then all as Christ saith Joh. 14.12 And for Christs words Mark 16.17 These signes shall follow them that believe c. These signes are there said to follow such as believe and not such as are sent of Christ to preach the Gospel The words are to be taken either literally or mystically If mystically then all those signes are to be taken in a spirituall sense as to cast out devills by converting of foules to God in preaching of Christ as afore said and to speake with new tongues is in reference to the new creature which being of a new nature he speaks with a new tongue so a new language as he never did before 2 Cor. 5.17 according to these Scriptures Zeph. 3.9 Isai 19.18 35.5 6. And to take up Serpents that is in respect of the great worke of the Gospel by which God will alter and change the Serpent-like nature of men unto a Lamb-like temper of spirit Isai 11.6 9. and the sweet peace God will make for his people with

such Joh. 5.23 And for drinking any deadly thing it shall not hurt such as believe that is if they drinke in at any time false doctrine or errour which in it selfe is poyson and deadly but God of his grace will so provide that it shall not hurt them so as to destroy them but he will recover and preserve them by some way or other Mat. 24.24 Jam. 5.19 20. 1 Cor. 10.13 2 Pet. 2.9 But if the words be to be taken literally then consider whether the faith may not be the same with the signes viz. the faith of miracles which men might have and yet perish Mat. 7.22 23. But grant the faith there spoken of to be faith unto salvation spoken of in the verse aforegoing and the words to be taken literally yet Christ there onely shews how the truth of the Gospel should then be confirmed by signes and miracles but doth not meane that in every age or in that age none should be accounted believers but such as could doe such miracles or shew such signes see 1 Cor. 12.28 29 30. As touching James 5.14 15. the direction there given is still to be observed according as God gives in faith into mens hearts to depend upon the promise there made and such observation of that direction in the exercise of faith will surely be accompanied with the promised successe Neither was it any more in the Apostles dayes for even in that age Saints might and did dye as well as in succeeding ages And for Heb. 6.1 2. there is nothing at all of any miracles but onely of laying on of hands All therefore that hath been objected makes nothing to prove the working of miracles a note to declare a true Ministery of Christ either in whole or in part but rather the contrary now in our dayes And againe it is not to the point in hand what power any persons were attended with but to what power or qualified persons Christ hath confined the dispensing of his Ordinances absolutely so that none but onely such must meddle with the administring of them Either let such as condemne our practise hold us out and confine us to an absolute Rule from the mouth of Christ or else cease to oppose us lest they oppose Christ himselfe and his Saints portion and so at his coming be found in stead of feeding to be smiting of the flocke Luk. 12. As of old at the peoples returne out of temporall Babylon in the type was onely the simple call of God without any miracle even so in the antitype the peoples coming out of spirituall Babylon is onely by the simple call of God without any miracle as Rev. 18.4 The Apostles having a Commission to preach unto all Nations Object 13. Mat. 28.19 yet they were afterwards commanded to stay at Jerusalem untill they had received power from God to execute the same Acts 1. Which power they received Acts 2. Which shews that none can preach the Gospel nor are any to attempt the same without the like power of the holy Ghost for if any might then the Apostles who had their Commission but they must stay for power from God and so must men now This is but the same in effect that I have ever said Answ that if any man goes before he hath a Message from God and power to deliver the same such a one goeth of himselfe unsent but one who hath a Message and abilitie to deliver it God assisting the same with power to effect the worke this now is one truly sent as aforesaid But in a word briefly let us a little minde what this power here is which the Apostles were to waite for as Jerusalem this power was the holy Spirit the comforter the Spirit of truth the promise of the Father as the Scriptures manifest Acts 1.4.8 Luk. 24.49 Act. 2.4.33 Joh. 14.16 17.26 Joh. 7.39 The holy Spirit in respect of his sanctifying power and gifts the comforter in respect of his evidence in the mystery of the Fathers love in which sense he was to supply the place of Christ and was not to come untill Christ was ascended Joh. 14.16 17.26 Joh. 16.7 Joh. 7.39 This holy Spirit and comforter was the promise of the Father received of Christ and is given to all that believe through Grace Joh. 7.38 39. Rom. 8.9.11.14 15 16. Gal. 4.6 Being the holy regenerating Spirit of Grace Joh. 3.5 6. Joh. 1.12 13. 1 Joh. 3.9 The comforter that brings the Fathers love through his Sonnes death to a cold heart Joh. 14.16 Rom. 5.5 The witnesse of all our happinesse and the holy Spirit of promise that seals us up in the Fathers love enabling of us to cry Abba Father 1 Joh. 3.24 5.10 Rom. 8.15 16. Eph. 1.13 14. Gal. 4.6 All which is onely one and the same Spirit not many but onely one and no more 1 Cor. 12.4.11 Eph. 4.4 Whose Ministeriall abilides I shall reduce unto two heads 1. Light and knowledge in the mystery of Christ in the Gospel Eph. 3.3 4 5.6 2. Power or abilitie of utterance to preach and teach the same Act. 2.4 Eph. 6.19 Col. 4.3 Let men strive while they will here is the substance of the Ministeriall power of Christ and according to every mans talent and abilitie he is to labour in this worke Mat. 25.14 15. The manifestation of the Spirit is given to every man none excepted to profit withall 1 Cor. 12.7 So that the Message of the holy Spirit is holy and sound doctrine such as tends to bring persons to one unitie of faith and conformitie to the mystery of God and of the Father and of Christ 1 Joh. 1.1 2 3. Col. 2.2 Eph. 4. And the Messengers are such as the same Spirit stirres up and enableth to deliver the same as aforesaid Such are as it were the eyes and hands and feet of the holy Spirit to call and guide and to goe before and lead on others And as God in Christ hath received these so he doth others brought to him by their Ministery This was the power or promise of the Father that they were to waite for the Spirit to inable them to lay out Christ dead and risen for a foundation to beare up the spirituall house of God and as Lord and King of that Kingdome preached before to be at hand and now exalted at Gods right hand and advanced to the throne of his Father David and to hold him forth among all Nations as the way to life by faith in his death All which could not be preached untill Christ was ascended and the holy Spirit given that must teach the same And this in briefe was the power the Apostles were to waite at Jerusalem for and so is every man now Though the holy Spirit appeared then more fully and richer in his gifts then now he doth yet for the essentialls of truth both for salvation by believing in Jesus Christ and professing him under those honourable titles assigned him by his Father the holy Spirit doth

in the use of the Supper to shew the Lords death till he come 1 Cor. 11.26 Is not then the word of the new Testament concerning the use of the Ordinances of the new Testament now in force Let us take good heed that we doe not diminish from the word of Christ nor make voyd the same Deut. 4.2 Rev. 22.19 Psal 119.126 And so I passe to the ext inquiry which is this Whether the new Testament whereof Christ is the Mediator Qu. 5. be not of equall authoritie with the old Testament whereof Moses was the Mediator to command obedience and holds not forth a rule for the same as the old Testament did This will appeare to be an undeniable truth that the authoritie of the new Testament is equall with if not above the authoritie of the old Testament 1. The instituter and Law-giver of the new Testament is of equall power and authoritie with the instituter of the old being the Sonne of God who is Lord over all Heb. 1. Rom. 10.12 James 2.1 2. The Mediator of the new Testament is higher and of greater authoritie then the Mediator of the old Testament Heb. 3.1 6. 3. The whole state Lawes and Ordinances of the new Testament are of a higher and more heavenly nature then the state and Ordinances of the old Testament Heb. 9.2 Cor. 3. Heb. 12. and given with greater authoritie and therefore the neglect of obedience thereunto is by the holy Spirit laid under the greater punishment Heb. 2.1 4. Heb. 12.25 4. The old Testament was confirmed by the bloud and death of Buls Goats and the like but the new Testament is confirmed by the bloud and death of Jesus Christ the Sonne of God the Lord of life and therefore of greater authoritie then the old Hereby it is manifest that the authoritie of the new Testament is equall with if not above the authoritie of the old Testament to command obedience And touching the rule of the same obedience this is cleare also being of the same nature with the Word or Testament it selfe for that which commands a thing shews also what it commands That command by which a mans wayes shall be tryed judged justified or condemned that is the rule given by God of mans obedience unto him and this is the word of Christ as he is the great Prophet of the new Testament and consequently the Scriptures of the same new Testament Act. 3.22.23 Mat. 28.20 Christ thus commanding obedience with authoritie in the new Testament and holding forth the rule thereof in the same dispenseth neither with things nor time nor persons Act 17.30.31 Heb. 2.1 2 3. Heb. 12.25 The new Testament requires obedience onely of such as are under the same Object 15 The Gospel that declares the authoritie Answ and government of Christ is sent out into all the world and holds up him to be Lord of Lords and King of Kings before all Nations and commands and requires obedience and subjection of all without exception and makes neither age time person gift nor qualification the condition of mans obedience to the Gospel and subjection to his Crowne If all in generall are to obey the Gospel Object 16. then all that come at the outward call are to be admitted to fellowship and communion All that may be judged to come in obedience and faith are to be admitted to fellowship and communion And all ought to come and submit and tender themselves and their service that their Lord and King might receive them who doth not receive any but such as come in faith neither did he otherwise intend in the call but to sever between the good and the bad Matth. 25.6 7.10 11 12. Mat. 13 48. For though many are called yet few are chosen Mat. 20.16 And it is one thing to command subjection and another thing to bid a man immediately and directly to believe he shall be saved By refusing subjection unto Christ men pull upon themselves heavie judgements and dreadfull destruction and this their destruction shall be from the power and just sentence of Christ Mat. 11.23 Mat. 23.34 35.37 38. 1 Cor. 10.5 11. Heb. 3.17 18. Isai 60.12 2 Thes 1.8 9. The Lord Christ hath a Lordly right and power in and over all creatures and though the same doth not yet fully appeare in the effects of it yet in due time it shall Heb. 2.8 with Rev. 11.15.17 In the meane time Christ the Lord demands his right of all men and will judge the disobedient for their disloyaltie to him Jude 15. Luk. 19.27 Yea he requires all both persons states and powers to be under subjection who also shall acknowledge him to be Lord to the glory of God the Father who subdued all things under him Psal 72.8 9 10 11. 1 Cor. 15.24 25. Phil. 2.9 10 11. Thus the holy Scriptures hold forth Christs power and dominion and call for subjection to the same of all persons without exception Psal 2.12 And when Kings and Nations shall acknowledge this and submit themselves thereunto then shall they fit downe in peace one with another and learne to warre no more Isai 2.4 Zech. 9.10 And so shall be delivered from those many heavie miseries and destructions which they suffer one from another for their rejecting and opposing the Scepter of Christ their Lord and King as the Jewes of old did And whereas some conceive that Christs kingly office to rule and command is of no larger extent then his Priestly office to redeeme and to save from sinne and wrath I doe believe that Christ by his kingly power commands and rules over both Angels and Devils and all his enemies for whom he was never a Priest to redeeme them and save them from sinne As David a type of Christ was in some respect King onely of Israel and yet in the exercise of his kingly power for Israels good commanded rules over many heathen Nations and Kingdomes so Christ is indeed in some sense and in some respect King of his own peculiar people only who onely are they that obey him willingly and sincerely and over whom he reignes for their eternall good to make them Kings reigning with him and yet in the exercise of his kingly power for their good he rules with might over all the world and justly punisheth all the disobedience of the whole world And now I come to consider of the last enquiery thus Whether Christ requires not a publick confession of him Qu. 6. by all that believe in him and if he doe then what the same is and the Rule for it Now that Christ requires a publick confession of him by all such as believe in him is so cleare in the Scriptures that I suppose none that believe the Scriptures will deny it Mat. 10.32 33. Joh. 12.42 43. Rom. 10.9 10. 1 Joh. 4.2 3. But for the more full clearing of this truth two things must be minded 1. What we meane by believing in Christ 2. What by confession of Christ