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	righteousness_n	7,110	5	7.7520	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30629	Cavsa dei, or, An apology for God wherein the perpetuity of infernal torments is evidenced and divine both goodness and justice, that notwithstanding, defended : the nature of punishments in general, and of infernal ones in particular displayed : the evangelical righteousness explicated and setled : the divinity of the Gentiles both as to things to be believed, and things to be practised, adumbrated, and the wayes whereby it was communicated, plainly discover'd / by Richard Burthogge ...	Burthogge, Richard, 1638?-ca. 1700.	1675 (1675)	Wing B6149; ESTC R17327	142,397	594

light he affords enough to leave them inexcusable and without cause of complaint because he doth afford them more than they improve or use And Thirdly What in this occasion will abundantly illustrate and set off Divine Goodness as well as Justice he requireth not from men according to the light and means they have not but according unto what they have expecting less from them to whom he hath afforded less and only more from these who have the opportunities and the means of doing more And First By way of Premise I lay it down as Fundamental in the Christian Doctrine and Profession That there is no salvation but by Iesus Christ for it is he the Son of God that hath assumed humane Nature that hath satisfied in it the Divine Justice that by his Obedience and Death hath rendred God Attonable to man and that hath procured all the terms whatever they be on which Divine Majesty is pleased to transact again with us and to receive us into favour He is the Prince of peace that Glorious Intercessor that hath gone between the wrath of God and us but for whom Apostate Adam had been lost for ever and there had been no more reserves for Happiness or overtures of Grace for him and his Descendants than for the faln and Apostare Angels Christ is the Foundation-Stone the Chief Corner-Stone in this building God so lov'd the world that he gave his Son This is my beloved Son through whom I am well pleased Sacrifice and Offerings thou wouldst not but a body hast thou prepared for me Lo I come The Lamb slain from the beginning of the world This I take it is the meaning of that known expression There is no other name given under Heaven by which we can be saved but the name of Iesus viz. That no other Person is to be acknowledged to have the Honour of being the Procurer of Peace and Reconciliation for us with the Divine Majesty and of having marked out the way to glory but only Jesus Christ it being too important and momentous an Affair for any but Emmanuel or Jesus one that is God as well as man to undertake to manage For who but God-man could dare to go between God and man Thou shalt call his name Jesus for he shall save his people that it might be fulfilled They shall call his name Emmanuel which is by Interpretation God with us The Connection must be noted it evinces that he only could be Iesus that was Emmanuel thou shalt call his name Iesus that it might be fulfill'd they shall call his name Emmanuel as if Iesus and Emmanuel were but One name There is no other name given but the name of Jesus whereby we can be saved It is not the name of Moses nor of Pythagoras nor Plato nor of Mahome● or of any other meer man these are not names that merit this honour It is Iesus is the only name it must be God with us that saves us The Practical Belief of This is called faith in Christ and is a thing so absolutely necessary to salvation that without it 't is impossible to please God or be accepted with him But as absolutely necessary to salvation as belief is it is not so in every Degree or every Act of it there are Degrees of Faith and there are several Acts there is a Formal and explicite apprehension and belief of this Truth in so many terms that there is One God the Father Almighty Propitiated and Attoned towards men and that there is One Mediator Jesus Christ God-man that hath attoned and propitiated him And as there is a Formal and Explicit so there is a Virtual and Implicit Apprehension and Belief of it which he has that believes that God is that he is Gracious and Benign that he pardons sin and that he is a Rewarder of them that diligently seek him And one may as well implicitly and virtually Believe as Will For as he implicitly and virtually doth will the means although he doth not actually Reflect and think upon them that effectually doth will the End so he that does explicitly believe that God is gracious and well-pleased He doth implicitly believe in Christ in whom alone he is so the explicit belief of the Conclusion is the implicit and virtual belief of the Premises This Virtual and implicit Faith he may be said to have who feareth God and worketh Righteousness whether he be Jew or Gentile for he that feareth God and worketh Righteousness cometh unto God by doing so and he that cometh unto God must needs believe that God is and that he is a Rewarder A Faith that many of the Gentiles were as well the Owners of as the Jews for which they were accepted of God So Peter Of a truth I perceive that God is no Respecter of Persons but in every Nation he that feareth him and worketh Righteousness is Accepted with him And doubtless there were many Cornelius's and Iohn is plain He that worketh Righteousness is born of God Such Gentiles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fearers of God Acts 12. 16. 26. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Worshippers v. 43. I pray Sir consider Rahab the Harlot and what kind of Faith it was for which she has the Honour of a Monument unto this day and for which her self and all her household were saved viz. The Lord your God is a God in the Heaven above and in the Earth beneath This was her Faith and the Ground and Basis of it what was it but Report and Fame We have heard how the Lord dryed up the water of the Red Sea for you when you came out of Aegypt and what God did unto the two Kings of the Amorites We have heard All heard but she only believed savingly and therefore hid the Spies which the rest would kill This was her Faith she had heard of God the True God and who had not and she believed that God was and that he was a Rewarder therefore she hid his Servants which was her work of Righteousness All believed and trembled we heard and our hearts melted which is the Faith of Devils but she believed and wrought Righteousness she hid the Spies Her 's was a saving because a living a working Faith 'T is true some of the old believers are Illustrious Instances of Faith and of its vigor and power for though the day of Christ were far off yet they saw it clearly and distinctly Abraham sayes Christ saw my day though far off So Jacob The Scepter shall not depart from Judah nor a Law-giver from between his feet until Shiloh come unto him shall the gathering of People be and so Iob I know that my Redeemer liveth and that I shall behold him standing on the earth But yet I find them not explicitly a Praying in the name of Christ or doing any thing therein So hitherto sayes he unto his own Disciples you have asked nothing in my name nor were

it self but only by Denomination from extrinsecal and forreign Respects Respects not ingenite in the things themselves but by Positive and humane constitutions superinduced upon them the like Opinion are many now among us who apprehend that Iust and Legal are the same as if all in any Government and Society done according unto Humane Law and constitution were justly done whereas what Lactantius long ago observ'd is most true that it is not Iustice which is Uniform simple and the same in all the World but Interest or Utility that is the Cause of Humane Laws which are therefore so difform various and manifold because as well the Interest as Humours of the People to which they be adapted are so And how can men be Just by conforming but to Laws that are made by men who may be Unjust Aliud est igitur saith the Father civile jus quod pro moribus ubique variatur aliud est vera Justitia quam uniformen simplicem proposuit omnibus Deus Civil Law therefore which is everywhere diversified according to the several manners of men is one thing and true Justice another which uniform and simple is proposed by God to All. But to return to Archelaus Aristippus and Carneades They might as well have said That there is no Asperity or Laevity in Tangible Objects no Harmony or Dis-harmony in sounds that among odors vapours and colours some are not in Nature Pleasing and Agreeable unto these respective Senses they affect and others contrary but that this Agreeableness and Disagreeableness of Objects to the Sense from which they are denominated Good or Evil to it is but a fiction of the Humane Mind I say as well For the Practique Understanding is but a● High and racy Sense and as other Senses so this within its capacity and Sphere of comprehension has Objects that are contrary some are Agreeable and some are otherwise and she Iudges of them There is Ingrafted in the Mind of Man an Intellectual Sense a Discernment of what is Good and Evil as in the Eye a sensible one of White and Black In the Palate a Taste of Bitter and Sweet In the Ear a Power to Discriminate Harmonies and Discords in all a sense of Pleasure and Pain What is Harmonious Equal Congruous and consequently Pleasing and Agreeable unto Practique Reason and accordingly approved by it which it honours with a Dictate that it ought to be pursued or effected that is called morally Good and what is Dis-harmonius Inequal or Inconcongruous and consequently Painful and Disagreeable and accordingly disallowed of which the Understanding Dictates that it ought to be Avoided that is Morally Evil. To be morally Good or Evil is to be Good or Evil in point of Manners Good and Evil in manners are the Objects of the Practique Understanding there are things Agreeable and Disagreeable to the Mind and Practique Understanding as well as to other Senses There are things Good and things Evil to this High and Racy Sense as well as to Inferiour Ones The System of Prime Common Plain Self-evident Dictates of the Practique Understanding or Reason whose Number can no better be Determin'd than that of Fundamentals in Religion is generally called the Law of Nature not only because it is described as it were in Nature and in the very habitudes and Respects of things themselves but also because as our Apostle happily expresseth it it is a Law whereby a man is so unto himself that is his very faculties themselves which are his Nature do as it were prescribe him Laws which in Opposition unto Positive and written Laws are called Unwritten and under that Notion were acknowledged by the Wisest Heathen by Plato by Aristotle by Cicero to be the Catholique or common Law of all mankind I say it is called Law the Law of Nature but in Strictness and Propriety it is not Law barely for that it is a frame of things that Natural Reason sheweth fit and necessary to be done or forborn for seeing Law is nothing but the signification of what a Superiour Power and authority requires from us in point of doing or not doing as we would have him pleased or incurr his Displeasure Reason doth not by a naked Dictate of the Reasonabless and fitness of things make the Doing of them Duty and Obedience For though Reason do injoyn for Matter and Substance but what God doth yet properly its Dictate is not Law upon the bare account of being an Injunction and command of Reason but as it is an Injunction and command of God which is signified to us and made known by Reason Else Man in the State of Nature were his own Lord and Governour Yes that men do hold themselves obliged unto things proposed to them by the Practique Understanding as unto Duties which they owe and consequently that the Dictates of the Mind or Understanding are Regarded by them as Laws ariseth from a Belief implanted in them That what Reason manifests to be convenient or unconvenient Equal or Unequal Congruous or Incongruous is the Will of One above them that they should Perform or Omit It being Law only that is capable of making Duty and the will of the Superiour only that is capable of making Law Reason though it may inform us what is fit and congruous to be done yet Inforces not what is so to be duty if there go not a Perswasion with it that what it sheweth is the will of a Superiour The Law of Nature is the Law of God written in Nature which Reason sheweth and this maketh Duty That Principle by which a Man is Conscions that there is a Superiour Power requiring him as he would either Please or Displease to do what Reason dictates fit and convenient and to forbear the contrary is Conscience which I take as it Exists in us to be an Instinct of Nature or if you will pardon the expression A Natural Habit and Impression transmitted with the Geniture from Parents unto Children Reason shews what is to be done but this conscience binds it on the man as Duty and makes him to believe what Reason shews to be the Will of a Superiour So the Apostle these not having a Law are a Law unto themselves which shew the work of the Law written in their Hearts their Conscience also bearing witness and their thoughts the mean while Accusing or Excusing one another I call Conscience an Instinct To comprehend which it will behove us as well to look abroad and about as into our selves There is in Animals that want Reason a Principle of Action which we call Instinct by which a Hound doth follow the Hare the Hare avoids the Hound a Chicken dreads the Kite a Lamb at first fight of the Wolf will tremble and seek Sanctuary By which Birds instructed both to build their Nests to sit on their Eggs and to feed their young are moved to seek Places of most Advantage and Retreat to conceal them And such a Principle in man is