Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	believe_v	faith_n	grace_n	6,672	5	5.9648	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40368	King Jesvs is the beleevers prince, priest, and law-giver, in things appertaining to the conscience, Isai. 55.4. Heb. 7.17. Jam. 4. 12. Or, The loyall spouse of Christ hath no head, nor husband, but royall King Jesvs. Written by Francis Cornwell, a minister of Jesus Christ, out of the learned workes of Mr. John Fox in his book of Martyrs, excepting onely some explanations of his owne, for the benefit of the reader.	Cornwell, Francis.; Foxe, John, 1516-1587. Actes and monuments.	1645 (1645)	Wing F2041; ESTC R208105	18,659	46

the true Spouse of Christ will have a whole Christ or none in point of Justification or Intercession for Christ will not give his glory to another And Saint Paul telleth us that if wee bring circumcision to adde to Christ in point of Justification as without which hee were not a perfect Saviour Christ profits nothing Gal. 5.2 Now to Mr. Fox And thus much of the true causes of our justification after the doctrine of Saint Paul Concerning which causes this distinction furthermore by the way is to be added that as touching the originall causes of our salvation which be divers and sundry some are externall and without us some are internall and within us Of the externall causes which are without us the first and principall is the mercy and grace of God Of this followeth Predestination and Election Rom. 9. 11. 12. then Vocation which is of free grace nothing in the creature is the cause of it 1 Cor. 2. 26 27 28 29 30. 2 Tim. 1.9 The last and next cause to this is the death and bloud-shedding of Christ whereby wee are redeemed And all these be externall causes because they are without us Of internall causes that be in man through the gift of God Ephes. 2.8 there is but one and no more in Scripture appointed that is our faith in Christ which is the gift of God in us Phil. 1.29 Besides this there is no gift of God given to man vertue worke merit nor any thing else that is any part or cause of salvation but onely this gift of faith to beleeve in Christ Jesus And this is the cause why wee hold that faith onely justifieth meaning that amongst all the workes deeds actions labours and operations whatsoever man doth or can doe there is nothing in man that worketh salvation but onely his faith given him of God to beleeve in Christ Jesus his Sonne that was crucified for him Following therein the trade of Saint Pauls teaching who in precise words so ascribeth Justification to Faith that hee excludeth all other actions of man and workes of the Law and therefore in the Epistle to the Romanes Saint Paul reasoning of the glory of justifying asketh this question How this glory is excluded By what law of workes Nay but by the law of faith Therefore we conclude that a man is justified by faith without the deeds of the law Rom. 3.27 28. Thus farre Mr. Fox Now the Writer will insert a few words in explanation of a Text of Scripture in setting out the dignity of faith Ioh. 3. 16. To the saving knowledge of the promise of life rendered to a beleever in Jesus Christ there is required these six particulars The first is the freenesse of grace offered It requireth nothing precedent in any man no qualifications preparations dispositions whatsoever no freedome from any sinne in one kind or other no antecedent sorrow or remorse for sinne but that it is freely and willingly tendered by the Lord to be embraced and beleeved by the most unworthiest of men as by the worthiest of all But is there no qualification in the soule precedent to faith If there be any qualification in the soul precedent or going before faith then there may be something pleasing to God in the soule before faith received But there is nothing pleasing unto God before faith the reason is Heb. 11.6 Without faith it is impossible to please God Therefore I conclude there is no qualification preparation disposition whatsoever in the soule pleasing unto God before faith received for as for poverty of spirit and mourning for sinne and hungring and thirsting after Christ and his righteousnesse these flow from faith and they are the effects and fruits of that faith that justifieth The second is the fulnesse of this grace which standeth chiefly in two things 1. In the extent of it to all sinnes so that no sinnes whatsoever or how many soever or of what continuance soever can make a man in his naturall condition uncapable of this pardon and forgivenesse of them there offered As for the sinne against the holy Spirit Mat. 12. 31. that is a sinne against light and grace received as appeareth Heb. 6.6 2. In the extent unto all persons thereof of what ranck or condition soever or of what number soever instance if ten or an hundred or ten thousand of the greatest and foulest sinners in the world accepting that is to say beleeving the promise of life in Christ shall be as readily and certainly pardoned as the smallest number of the lightest offenders that ever were These two things are in the note of the universality Whosoever beleeveth in him shall not perish The third is the knowledge of the Gospel which requireth the apprehension of the way and of the means of conveyance and of the derivation of this grace to the world and that is in and by Jesus Christ as for his sake onely The fourth is the incommunicablenesse of this pardoning and saving grace either in whole or in part in any other way or by any other meanes whatsoever then by and through Christ alone This third and fourth I conceive to bee expressed in these words in him that is In Christ Jesus and in Christ Jesus so intirely that hee joyneth nothing with him to trust on or confide in besides Gal. 5. 2,3 The fifth is that act or condition in the creature by which God doth actually instate him in the possession of this grace which is faith or beleeving of the promise of life in Jesus Christ In this word beleeveth The sixth is the infinite benefit in this grace received by faith or beleeving that is salvation clearly expressed in these words shall not perish but have everlasting life So much the Author or Writer inserteth The last part of this Treatise that the Author hath taken out of Mr. Foxes writings is out of the Summary collections of the errours heresies absurdities contained in the Popes doctrine contrary to the rule of Gods word and the first institution of the Church of Rome Tome 1. part pag. 22. This errour and heresie of the Church of Rome though it seeme at the first sight to the naturall reason of man to be but of small importance yet if it be earnestly considered it is in very deed the most pernicious heresie that ever almost crept into the Church upon which as the only foundation all or the most part of all the errours absurdities and inconveniences of the Popes Church are grounded For this being once admitted that a man is not justified by his faith in Christ alone but other meanes and qualifications or evidences of sanctification must be sought by our owne working and merits to apply the merits of Christs Passion unto us then is there neither any certainty left of our salvation nor end in setting up new meanes and markes and signes and merits of our owne devising for the getting of the assurance of the remission of sinnes Neither hath there been any

KING JESVS Is the Beleevers Prince Priest and Law-giver in things appertaining to the Conscience Isai. 55. 4. Heb. 7. 17. Iam. 4. 12. OR The loyall SPOUSE of Christ hath no Head nor Husband but Royall KING IESVS Written by Francis Cornwell a Minister of Jesus Christ out of the learned workes of Mr. Iohn Fox in his book of Martyrs excepting onely some explanations of his owne for the benefit of the Reader Rom. 7. 4. Wherefore my brethren yee are become dead to the Law by the body of Christ that yee should be married to another even to him who is raised from the dead that wee should bring forth fruit unto God Mat. 22. 21. Give unto Cesar the things that are Cesars and unto God the things that are Gods London Printed by I. Dawson 1645. To the curteous Reader BEloved my soule having tasted how gracious the Lord was to me in making known the riches of his free mercy in acquitting mee from sin through faith in the bloud of my Christ when I lay in dolefull desertion in the time of my imprisonment for opposing that devised forme of Worship which the Prelates had corrupted with their Popish innovations by putting in and leaving out what they pleased contrary to the Statute made in the third yeare of Edward the sixth of happy memory the first comfort that I received for the assurance of the pardon of my sinne and justification in the sight of God was from reading this excellent Treatise of Mr. Fox in his Difference betwixt the Law and the Gospel Which I could not conceale but for thy good curteous Reader I was bound in conscience to put it forth for the benefit of others and to shew that I hold nothing for doctrine but that which hath been publikely printed by Authority seven severall times excepting onely some explanations of the Author that hee hath put forth on purpose for to free himselfe from the publike scandall of the Antinomian heresie by which many Orthodoxe Teachers now lie vailed Thine in the service of King Iesus Francis Cornwell Difference between the LAW and the GOSPEL Taken out of the First Part of the book of Martyrs written by Mr. Fox Title between The true Church of Rome that then was and the Church of Rome that now is Pag. 24. AS there is nothing more necessary and comfortable for troubled consciences than to be well instructed in the difference betwixt the Law and the Gospel So is the Church of Rome much to blame in this behalfe because it confoundeth together those two being in nature so divers and contrary one from another As threatnings and promises things temporall with things eternall sorrowfull things with glad tidings death with life bondage with freedome c. Teaching the people that whatsoever the Law saith the Gospel confirmeth and whatsoever the Gospel saith the same is agreeable to the Law and so make they no difference betweene Moses and Christ save only that Moses say they was the giver of the old Law Christ is the giver of the new and a more perfect Law And thus imagine they the Gospel to be nothing else but a new Law given by Christ binding to the Promises thereof the condition of our doings and deservings no otherwise then unto the old Law and so divide they the whole Law after this distinction into three parts to wit the Law of Nature the Law of Moses and the Law of Christ And as for the Gospel say they it is revealed for no other cause but to shew to the world more perfect precepts and counsels than were in the old Law to the fulfilling whereof they attribute Justification and so leave the poore conscience of men in perpetuall doubt and induce other manifold errours bringing the people into a false opinion of Christ as though hee were not a remedy against the Law but came as another Moses to give a new Law unto the world Furthermore as they make no difference between the nature of the Law and the nature of the Gospel confounding Moses and Christ together so neither doe they distinguish or discerne the time of the Law and the time of the Gospel asunder For whereas Saint Paul bringeth in the Law to be a Schoolmaster and limiteth him his time unto Christ Gal. 3. 24 25. and saith that Christ is the end of the Law Rom. 10. 4. that is where the Law ceaseth there Christ beginneth and where Christ beginneth there the Law endeth They contrariwise make the Law to have no end nor ceasing but give to it immortall life and a Kingdome equall with Christ so that Christ and the Law together doe raigne over the soule and conscience of man Which is untrue For either Christ must give place and the Law stand or the Law the condemnation and malediction of the Law I mean must end and Christ raign for both these Christ and the Law Grace and Malediction cannot raigne and governe together But Christ the Sonne of God which once died can die no more but must raign for ever Wherefore the Law with his strength sting and curse must needs cease and have an end And this is it that St. Paul speaking of the triumph of Christ saith that hee ascending up led away captivity captive Ephes. 4.8 and hath set man at liberty not at liberty to live as flesh lusteth neither hath freed him from the use and exercise of the Law but from the dominion and power of the Law so that now there is no condemnation to them that be in Christ Iesus which walke not after the flesh Rom. 8.1 And in another place St. Paul saith speaking of the same power and dominion of the Law that Christ hath taken the obligation written against us in decrees and hath nailed it upon the crosse triumphing openly over all c. Col. 2.14 15. So that as the Kingdome of Christ first began upon the crosse even so upon the same crosse and at the same time the Kingdome of the Law expired and the malediction of the Law was so crucified upon the crosse that it shall never rise againe to have any power against them that be in Christ Jesus For like as if a woman be discharged from her first husband being dead and hath married another man the first husband hath no more power over her even so wee now being espoused to Christ our second husband are discharged utterly from our first husband the Law and as St. Paul in another place saith are no more under the Law that is under the dominion and malediction of the Law but under grace that is under perpetuall remission of sins committed not onely before our baptisme but as well also after baptisme and during all our life long For therein properly consisteth the grace of God in not imputing sin unto us so often as the repenting sinner riseth up by faith flyeth unto Christ and apprehendeth Gods mercy and remission promised in him according to the testimony both of the Psalmist Blessed is the

promise of God in Christ Jesus our Lord Therefore wicked and impious is the Doctrine of them First which seek any other cause of remission of sins save in the bloud of Christ our Saviour onely 1 Iohn 1. 7. Ephes. 1.7 Heb. 9.14 10.4 Act. 4.12 Secondly which assigne any other meanes to apply the bloud-shedding of Christ unto us besides onely faith Iohn 3. 16. God so loved the world that hee gave his onely begotten Son that whosoever beleeveth in him should not perish but have everlasting life Thirdly and especially which so limit and restraine the eternall priviledges of Christs passion as though it served but only for sins done without and before faith and that the rest after baptisme committed must be done away by confessions pardons and satisfactory deeds or as the writer addeth but not Mr. Fox some qualifications of our owne And all this ariseth because the true nature of the Law and the Gospel is not knowne nor the difference rightly considered between the times of the one and of the other as before hath been by Mr. Fox largely discussed Neither againe doe they make any distinction between the malediction of the Law and the true use of the Law thus far Mr. Fox but the Writer inserteth these words as it is enjoyned a beleever by his Law-giver King Jesus Iam. 4. 12. There is but one Law-giver to the beleever for to such St. Iames wrote his Epistle that is able to save and destroy which is Iesus who is become a beleevers Head and Husband who doth not onely shew a beleever what is his will but giveth him strength to doe his will and in case there be defects as who transgresseth not his bloud pardons all and his love covers all Rom. 7.4 Phil. 4.13 1 Ioh. 2. 1 2. Therefore whensoever they hear us speak of the Law of Moses that whole rigid yoke that bound us over to death and damnation for every trespasse and transgression done against it to bee to a beleever abolished though we hold it in force at this day with all his strength sting and curses to the unbeleever to wit to the lawlesse and disobedient for the ungodly and for sinners for unholy and profane for murtherers of fathers and murtherers of mothers for man-slayers For whoremongers for them that defile themselves with mankind for men-stealers for liars for perjured persons and if there be any other thing that is contrary to sound doctrine 1 Tim. 1. 9 10. they maliciously slander us as though wee gave liberty to the flesh and carnall men to live as they list whereas we teach that though Christ by his death hath freed us from the first husband the Law Rom. 7.4 Yee are my brethren become dead to the Law what Law was this the Ceremoniall Law no for that was the remedy against the rigid yoke of the Law in case there were sinnes of ignorance committed Numb. 15. from the 22. Verse to the 29. Verse which typified out a Christ which is the onely sacrifice for sinne Heb. 10. 14. but the Morall Law which onely discovereth to man his sinne Rom. 3. 20. By the deeds of the Law shall no flesh be justified in his sight for by the Law cometh the knowledge of sinne That Law which bindeth the soule over to the curse for the transgressions against it is the Morall Law Gal. 3.10 For as many as are of the workes of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to doe them Quest How are wee freed from this curse the Morall Law bindeth us over to Answ. By the body of Christ Rom. 7.4 to wit crucified Quest How prove you it Answ. Gal. 3. 13 14. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on the tree That the blessing of Abraham might come on the Gentiles through Iesus Christ that wee might receive the promise of the Spirit through faith Yet the end why Christ hath freed us by his death from the first and our cruell husband the Law was not to live as flesh and nature lusteth but that wee should be married to another even to the Lord Jesus that was raised againe from the dead that he should be our Head Lord and Husband who hath not taken away the equity and true use of the Law as it is a rule of holinesse for all his justified ones to walke in so it remaineth in force to this day and shall for ever as Christ testifieth Mat. 5. 21 22. Yee have heard that it was said by them of old time Thou shalt not kill But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgement c. So that Christ sheweth there are more wayes to breake the sixth commandement then by laying violent hands upon thy brother And so forward Christ teacheth his justified ones the spirituality of the Law from the 21. Verse to the latter end of the Chapter As Christ now sheweth us what is his Law and will wee should walke in so hee commandeth us in love to doe them Ioh. 14. 15. If yee love mee keep my commandements and in case there be defects his bloud pardons all our trespasses and his love covers all Tell mee then thou beleeving soule dost thou desire to live under thy first husband the Law which shewed thee onely what to doe and gave thee no strength to doe it as thy second husband Christ Jesus doth and in case thou failest but in one title of thine obedience in thought word or deed thou must perish for ever But by the Law cometh the knowledge of sinne for Saint Paul saith I had not known lust to be sin except the Law had said Thou shalt not lust Rom. 7.7 therefore the Morall Law is not abrogated First As the Law is the rule of holinesse to discover to justified man how to walke holily toward God and man the equity of that Law remaineth but the power by which a beleever walketh according to that rule of holinesse is Jesus Christ Gal. 2.20 Neverthelesse I live yet not I but Christ liveth in me So that a beleever doth not now worke for life and for heaven and salvation as hee did when hee was under the Law but from life that is to say from that principle of grace received Col. 2.6 7. As yee have received Iesus Christ the Lord so walke in him Rooted and built up in him and established in the faith as yee have been taught abounding therein with thanksgiving Hence Paul saith 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the grace of God which was with mee Secondly The rigidnesse of the yoke that bindeth every observer of the Law under the curse is taken away by Christ Gal. 3.13 so that the power and