Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	faith_n	justify_v	work_n	9,708	5	7.3025	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81043	A briefe discourse touching a broken heart In which the nature, causes, and signes of it are solidly treated of; as also, its acceptablenesse to God; together with many other motives pressing us to labour after the procurement of it, and the means leading thereunto: Being the summe and substance of certain sermons preached by Mr. Daniel Carwardine, late minister of Eling in the county of Middlesex. And since his death put forth by S.R. a friend of his. Whereunto is annexed, a confession of faith by Mr. Samuel Rowles, late fellow of Trinity-Colledge in Cambridge. And now minister of Thistleworth in the county of Middlesex.	Carwardine, Daniel, b. 1600 or 1601.; Rowles, Samuel, fl. 1652.	1652 (1652)	Wing C720; ESTC R230173	37,786	142

disclosed that gracious designe which he had resolved upon from everlasting of recovering saving some of the sons and daughters of the first Adam Recovery by Christ the second Adam who was exhibited though somewhat obscurely in that glorious promise the seede of the woman shall breake the head of the serpent which words containe the tenour of the Covenant of grace or second Covenant which God entred into with man suspending life and salvation upon the condition of believing of which I shall speake more hereafter This second Covenant was at first called no other then the promise of the blessed seede Severall names of the Covenant of grace with the reason of them viz when made knowne unto Adam in the words forementioned namely that the seede of the woman should c. Afterwards it was called a Covenant when revealed to Abraham and ratified by many solemnities Afterwards it was styled a Testament or Legacy where in Moses his time it was sealed with the bloud of Christ who was typically slaine in the severall sacrifices and now the new Testament because sealed with the bloud of the Testator Jesus Christ himselfe which is a new seale in comparison of the bloud of Christ typically shed which was long before it Other reasons there are of its being called the new Testament though it be for substance the same with the old Testament which is very Gospell as well as the new for the Covenant of workes was never called a Testament nor could beare that name which we shall hint hereafter Touching the Promise Condition Mediator and Seales of the new Covenant or Testament I believe as followeth First that the things promised to those which are concerned in it are Christ with all his rich purchases Covenant of grace its promises such as are the gift of the spirit pardon of sin healing of our natures peace of conscience and eternall happinesse New testament-promises are mostly spirituall but those of the old testament were more carnal that is more relating unto temporall and outward things Secondly That the condition of the new Covenant It s condition not assurance but faith Assurance proved not essentiall to saving faith on which the forementioned promises are suspended is Faith I do not say assurance for that Faith may be where assurance is not is cleer to me from 1 Joh. 5.13 These things have I written to you that believe on the name of the sonne of God that you may know that you have eternall life and had their Faith beene Assurance they would have knowne that they had had eternall life i. e. were heires of it without his writing to them and that yee may believe on the name of the sonne of God that is that you may increase in faith Now assurance being the highest pitch of faith a speaking the absence of all doubting doth admit of no increase Indeed vision is beyond Assurance but there is no degree of faith higher and greater then assurance if unbeleife may be mingled with true faith as appeareth from this place it may as also from Mark 9.24 when the man cryes out Lord I believe help my unbeliefe there Assurance is not of the essence of true faith but a higher degree of it for Assurance excludes all unbeliefe I might adde that the fruits of saving faith Faith as purifying of the heart prizing of Christ c doe experimentally appear to be in the hearts of many who are farre short of Assurance But such a Faith is required to bring us within the Covenant as is an Affiance or resting innitency or resting of the soul upon Jesus Christ exhibited in the promise for life and salvation expressed in Isaiah by trusting in the Lord and staying upon the name of God when we sit in darkenesse and see no light As for the effects of true faith they are these 1. It workes by love and consequently puts men upon obedience to the commands For those that love God wil keep his commandments are indeed constrained thereto by the love of God shed abroad in their hearts So you see that faith doth not exclude but include obedience to the commands of God wherein holinesse consists Though we are justified by faith without workes yet not by a faith which hath no works Saving faith receiveth Christ according to all his offices as well as he is a King and Lord as Priest and Saviour Touching the Mediator of the New Covenant which is Christ I believe concerning him as such Mediator and his Offices 1. The duplicity of his nature that he is God as wel as man man as well as God 2. The triplicity of his offices namely that he is 1. a King having a Mediatorious Kingdom committed to him by God the Father by vertue whereof he doth chiefly act and appeare in the Kingdom of grace and ought principally and immediately to be addressed to which Kingdom it is said he shall hereafter deliver up to God the Father and then shall God be all in all This Kingdom of his he doth administer by certain outward means and visible dispensations as the Word and Sacraments as wel as by the inward operation of his Spirit which whosoever cast off in so doing doe in effect say that they will not be subjects of Christ his Kingdom 2. That he is a Prophet for the enlightning and instructing of his Church which yet he doth not ordinarily immediately but mediately by those Ordinances which he hath appointed in his Church having given variety of gifts for the edification thereof 3. That he is a Priest who hath offered up himslfe a sacrifice for us did raise himselfe from the grave within three daies by the power of his Godhead shortly after ascended up to Heaven where he now sets at the right hand of God the Father alwaies making intercession for us As touching the seales of the new Covenant having spoken of the promise condition and mediator thereof I do this further believe namely that they were and are but two Sacraments properly called Seales or Sacraments viz The Passeover and Circumcision under the Old Testaments administration Baptism and the Lords Supper under the of God c. He had said vers 13. that Moses did put a vaile upon his face that the children of Israel could not see to the end of those things which are abolished that is they could not see Christ who was the end of the Ceremoniall law which is now abolished by reason of that vaile which is not onely upon the hearts of the Jewes at this day but was then upon the face of Moses that is of Moses his writings which vaile was no other then the darkenesse and obscurity of the manner in which the mysteries of the Gospell were then delivered They are said to have had but the shadow of good things to come the shadow of a man is so darke a representation of him that he can never or very hardly be known by it but we to see

publick view but meerely for that season occasion and Auditory If after perusall thereof thou shalt thinke it worthy keeping by thee which I dare not say thou hast any cause to do doe not thank me for it but rather those friends of mine who importuning me for more written copies then the little time I could spare from ministeriall employments would afford them did upon the matter compell me to expose both it and my selfe to common censure by committing of it to the presse which I was the lesse unwilling to doe in regard I had a more then ordinary opportunity for such a purpose in as much as the preceeding Tract touching brokennesse of heart was to passe thorough my hands which I thought not so bigge but that it might well admit of an Appendix especially such an one as this which was too too little to came forth by it selfe I have printed it with confidence onely touching the undoubted verity and truth of all that is contained in it else I had beene much to blame to have made styled it the confession or profession of my Faith and I hope I am so far confident of that as that I should not refuse to seale much of it with my bloud God assisting me without whom I am unable to doe any thing much more unable to suffer for the truth if ever I should be called thereunto Touching the phrase and method of it judge as thou pleasest In case thou shalt approve one or both I shall thinke it thy candor more then its desert and if thou disapprove either or both I shall not say thou dost me any wrong whatsoever they may thinke of it whose love and groundlesse respects to me may cause them to prize what is mine farre above the measure of its reall worth I have gone the way of a generall dedication unto whomsoever pleaseth to reade this little summary of divine truths partly because I thought it too small a worke wherewith particularly to present my best friends and partly because the persons and places whereto I am obliged are more then I could gratifie at once and of three places whereto I am much indebted I knew not which to single out to begin with namely Trinity Colledge in Cambridge where I had the greatest part of my Vniversity education and encouragements and was severall yeares together happy under the government of a most pious and prudent Master and in the Society of as deserving Fellowes I speake it without the lest tincture of flattery or partiality as I believe either Vniversity hath any from whom I did all along receive more love and respect then I shall be ever able to deserve or requite The next place which I became a debtor to was West Farleigh in Kent where I was much ingaged to the worthy Knight of that shire in whose family I there dwelt and to his religious consort for the great affection they did beare to me not to omit the reverend and godly ministers of those parts from whom I received my Ordination together with many respects and encouragements from first to last in that place where God called me to bestow the first fruits of my ministerial labours Nor am I lesse engaged to the inhabitants of Thistleworth for whose soules God hath set me to watch these two or three last yeares amongst whom I yet continue I bless God with less gainesaying and more generall acceptation from them then many not to say the most of my brethren doe in their severall places It is the Lords doing and marvellous in my eyes knowing my selfe to be the unworthyest of all the faithfull servants of my Lord and master Christ I say not knowing which of these three places for I have not time to mention persons I am most obliged to and consequently should begin with I have made my dedication inclusive of all my friends who are most like to be the readers hereof but not exclusive to others if they also please to reade it Touching the worke it selfe I have onely this to say namely that I call to minde very few if any branches of truth growing upon the root of this confession which I should not thinke it very dangerous for any man to turne his back upon or looke towards with an eye of meere indifferency or scepticall neutrallity The reason it because I take them to be fundamentals which whosoever denies or derogates from doth in my opinion runne a great hazzard and Sampson-like take hold upon the pillar of that house in the fall whereof himselfe is like to perish and cause many more as he did to perish with him Errors rising up against truths but preter fundamentals doe many times prove of sad consequence to the Church and state in which they are held but fundamentalls alwayes much more hurtfull and prejudiciall to the soules of them that hold them Wherefore let thou and I receive each divine truth in the love thereof lest we be given up by God to strong delusions to believe lies a judgement ordinarily inflicted upon the wantons of this unsetled age which that we may never be is the hearty prayer of him who is Thine in the service of the Gospel SAMUEL ROWLES From my Study in Thistleworth March 26. 1651. A SHORT CONFESSION OF FAITH I Believe there is a God Concerning God and but one who is an infinite spirit one in essence three in persons truly though not fully made known to us by his glorious attributes of wisdome holinesse Justice mercy c. which are not so many qualities in God as in men they are but his very essence thus represented to us he being Holinesse Justice and Mercy it selfe and that the distinction of persons or Subsistences ariseth from three severall incommunicable properties wherewith the divine essence is clothed the incommunicable property of the father being to beget of the son to have bin begotten of the Holy Ghost to have proceeded from the Father and the Son Yet are all these three persons coequal coessential coeternal as the Sun and the light are contemporary though light do streame from the Sun I further doe believe that the Heavens the earth and the great deepe with all things contained in all and every of them whether living or without life are the workemanship of his hands by the onely word of his power in time created out of nothing As also that God did from all eternity foreknow and pre-ordaine all those things which have or shall come to passe in time and both hath and will by his executive power give being unto all such things in his own fulnesse of time which he had decreed and resolved upon in himselfe from all eternity Providence Onely the decree of God concerning sin I stedfastly believe to be meerely a permissive decree which he doth not prosecute and pursue by the exerting of any such positive power or casuality as in other cases Sin for sinne hath no efficient cause but springs from meere deficiency