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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	heart_n	word_n	1,814	5	3.8480	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29671	The sacred and most mysterious history of mans redemption wherein is set forth the gracious administration of Gods covenant with man-kind, at all times, from the beginning of the world unto the end : historically digested into three books : the first setteth down the history from Adam to the blessed incarnation of Christ, the second continueth it to the end of the fourth year after his baptisme ..., the third, from thence till his glorious coming to judgement / by Matthew Brookes ...	Brookes, Matthew, fl. 1626-1657.	1657 (1657)	Wing B4918; ESTC R11708	321,484	292

Holy Ghost whereby the believer giveth his assent or credence unto Gods holy word and doth apprehend and apply to himselfe in particular as well the Originall promise as also all other promises of the saving good will and grace of God in Christ the promised seed to his glory and to the salvation of his own soul The efficient cause of which justifying faith primarily is God himself The efficient of justifying faith who is one divine essence distinguished into three persons the Father the Sonne and the Holy Ghost for faith is the gift of God as St. Paul saith Unto you it is given in the behalfe of Christ not onely to believe on him Phil. 1.29 but also to suffer for his sake Yet so as that instrumentally it is either internall or externall The internall is the Holy Ghost by his speciall working the shining of God in our hearts whereby faith is begotten in us 2 Cor. 4.6 while that he doth dispose our understanding to the saving knowledge of Christ and moveth our will to give assent and adhere thereunto The externall is the administration of the Gospell in the dispensation of the Word and Sacraments whereby the Holy Ghost doth ordinarily forme and confirm the work of faith in us although it must not be denyed that for the liberty of the power of his will God without the use of this ordinary meanes when and where he shall so please doth beget and work faith in the hearts of men Rom. 1.16 I am not ashamed of the Gospell of Christ for it is the power of God unto salvation to every one that believeth to the Jew first and also to the Greeke 17. For therein is the righteousness of God revealed from faith to faith as it is written The just shall live by faith The matter of faith The matter of Faith if considered subjectively the proper subject thereof is the understanding and will of man so farre forth as each faculty is regenerate by the supernaturall grace and power of the Holy Ghost whereby the understanding discerneth those supernaturall benefits of faith offered in Christ to be true and the will applyeth them assuredly as good and saving O fooles and slow of heart of understanding and of will to believe all that the Prophets have spoken Luc. 24.25 But the matter of faith considered objectively in respect of the understanding is divine verity and in respect of the Will the sole singular grace of God promised in Jesus Christ both which are contained and circumscribed in the written word of God all which and onely which faith respecteth and embraceth as its adequate object and therein Christ crucified as its principall first and proper object Let us draw neare with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience Heb. 10.22 23. and our bodies washed with pure water Let us hold fast the profession of our faith without wavering for he is faithfull that promised The matter of faith in respect of the parts of it The matter of faith in respect of the parts thereof are diversly considered as well in regard of the subject as of the object For in respect of the understanding and divine will it is knowledge and assent knowledge whereby a man understandeth the whole word of God according to the principall heads thereof for the measure of grace revealed Assent whereby a man taketh it for granted and is firmly perswaded in his heart that all those things which he knoweth out of the Law and the Gospell are so certainly true that in them as in divine truths is setled rest to be found Rom. 7.16 I consent saith the Apostle unto the Law that it is good In respect of the will of man the principall and primary part of faith is confidence which is a most firm perswasion of the heart whereby all the faithfull doe appropriate the generall promise of Grace to themselves in particular Which confidence produceth a two-fold effect whereof the first is a sure ground or foundation upon which a mans faith standeth in opposition of all dangers internall and externall The second is a full trust in God S. Mat. 7.25 whereby a man doth depend on him that he may be saved It is the testimony of the Spirit which as St. Paul saith beareth witnesse with our spirit that we are the children of God Rom. 8.16 The forme of faith The form of faith consisteth in Relation whereby the believer doth apply unto himselfe the word of truth and the divine promises of the grace of God in particular So that look what the Scripture promiseth and propoundeth generally the believer appropriateth to himselfe by a firme perswasion As for example God so loved the world that he gave his onely begotten Son S. Joh. 3.16 that whosoever believeth in him should not perish but have everlasting life And this is it which the Scripture speaketh in generall termes and was first spoken to Adam after his fall and is further spoken in all the old and new Testament which yet the believer appropriateth to himselfe God so loved me that he hath given his onely begotten Sonne that I believing in him should not perish but have everlasting life The finall cause of faith for the first and principall end of it The finall cause of faith is the glory of God the Author of our faith and the Redeemer of our Souls But the next or secundary end is out owne salvation which the scripture therefore calleth the end of our faith and the reward of it as the Apostle St. Peter sayeth 1 Pet. 1.9 Receiving the end of your faith even the salvation of your soules Here note by the way Observation that faith towards God is one and yet divers One in the species for though there are many sorts of Christians yet there is but one Catholique faith for faith is species specialissima One in regard of the object for the thing believed is one and the same upon which ground St. Athanasius in his Creed doth conclude peremptorily This is the Catholique faith which except a man believe faithfully he cannot be saved And the scripture accordingly One Lord one Faith one Baptism Divers both in number and in degree Eph. 4.5 In number Every believer hath his own faith proper and peculiar to himself which is his own faith and is not the faith of any other In degree for faith is in some more in others lesse according to the measure of the divine grace of God There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God so cloth the grass of the field which to day is and to morrow is cast into the oven shall he not much more cloth you O ye of little faith But the woman of Canaan had a great faith S. Mat. 15.28 O woman great is thy faith be it unto thee even as thou wilt Now this

gave unto him was delivered in terminis Of every tree of the Garden thou maiest freely eate But of the Tree of the knowledge of good and evil thou shalt not eate of it for in the day that thou eatest thereof thou shalt surely die This was the primordiall law The primordiall Law and as Tertullian saith in this law given unto Adam we acknowledge to be laid up all those precepts which afterwards delivered by Moses sprouted forth young That is to say Thou shalt love the Lord thy God with all thy heart and with all soule and thou shalt love thy Neighbour as thy selfe And Thou shalt not kill and Thou shalt not commit adultery Thou shalt not steale Honour thy father and thy mother and Thou shalt not covet that which is another mans For saith he the primordiall law was given to Adam and Eve in Paradise as the wombe of all the commandements of God Advers Judaeos cap. 2. He had no need of further grace for the observation of this law because hee might if he would have kept it by the liberty and freedome of his owne will left unto him in the custody of pure nature For which cause the breach thereof made him a transgressor to all the commandements if as Saint Augustine saith Adam's sin it be divided into its severall members For pride is there saith he for as much as man delighted to be rather in his owne power then in the power of God And Sacriledge or Infidelity because he did not give credence to God And murther because he killed himselfe And Spirituall fornication because the virginity of the humane minde was deflowred by the Serpents perswasion And theft because hee usurped that foode which was prohibited And covetousnesse because he desired more then ought to have sufficed him And whatsoever else by diligent consideration may be found to be in this one act of his transgression Wherefore by one man sinne entred into the world and death by sinne and death passed upon all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that or in whom namely in that one man all have sinned Thus was the deadly wound given by Adam The propagation of Adams sinne through the abuse of his free will to himselfe and unto all his posterity who were then in him tanquam in radice as in the root of mankind Aug. Enchir. cap. 26. whereby both hee and they who were to descend of and from him by ordinary generation were the same day made obnoxious or subject both to the Spirituall or supernaturall and to the bodily or naturall death with all the dreadfull precedents concomitants and consequents of them both For this and to the end that hee might restore that creature whom he had made to immortality God by his infinite wisedome and of his great mercy manifested unto man that expedient which he had foreseen and determined from eternity that he would redeeme and save him Gods Covenant of grace by the seede of the woman whom the Serpent had seduced which seede should breake the Serpents head that is to say overthrow the Devill and all his power And therefore after Adam had sinned and in him all his posterity God maketh his covenant with him and with them and requireth both of him and them that they should on their parts performe the conditions of it by beleeving and applying it every one of them particularly to himselfe and to know no other Redeemer by whom to be redeemed from sinne and death brought upon them all by Adams transgression but onely that blessed seede The first saving grace therefore that man received after his Fall whereby he might rise againe from sinne and death into which he was fallen was faith even faith in Christ for the promised seede was Christ Here therefore siste gradum for the order of this our historie doth require that I should adnote some thing by the way concerning that first and most necessary grace The old Romans held and worshipped faith for a goddesse and Numa Pompilius is first said to have dedicated a Temple to Faith Concerning Faith whether because in all the actions of life and more specially in contracts bargaines and covenants there is an urgent use and necessity of faith Or whether because traditions streaming down even from Adam unto those dayes had greatly manifested among the heathen themselves that faith which is towards God as that onely thing whereby God is moved to grant all the requests of men and by which every man may and must attaine unto true happiness it is more then I will take upon me to determine Probable it is that Numa was not altogether ignorant of that which was taught in the Church concerning faith for the Temples which he built are said to be without Images and his Bookes upon Livies report being found a long time after his death viz. Anno Urb. Cond 573. Genebr Chron. lib. 2. p. 411. were burnt as not holding correspondence with the heathenish superstition of those Idolatrous times There is faith towards Men and there is faith towards God for so speakes the Scripture I will restore thy Judges as at the first and thy Counsellors as at the beginning Isa 1.26 afterwards thou shalt be called the city of Righteousness the faithfull city Faithfull towards God in believing all his promises faithfull towards God in keeping all his commandments Faithfull towards Men in all distributive and commutative justice But concerning that faith which is towards men Faith towards men and is nothing else but a certaine veracitie or truth of mind whereby men approve themselves constant in their words in their promises and in all their contracts bargaines and covenants to performe them and is politicall active or mercatorious it pertaineth not to this our History to discourse at large Faith towards God Faith towards God is that faith whereby a man doth believe in God and apprehend and apply the Covenant of Grace first made with Adam and his posterity and all the promises of God thereupon depending to the saving of his soule So that howsoever the name or word faith be copiously and variously accepted in the Scriptures yet as now we are to speak of Faith S. Mat. 13.20 21. Heb. 6.4 5 6. Jac. 8.13 Act. 2.19 S. Mat. 17.20 1 Cor. 13.2 Tit. 1.1 we do not intend either the externall profession of Christian Religion onely Or any temporall assent or bare knowledge of the grace of God Nor yet any certaine perswasion conceived by Revelation or by particular promise concerning the working of miracles But it intends that faith which is properly and theologically styled Faith which pertaineth onely to Gods Elect and to all of them which is passive and is called by Divines the justifying or saving faith because that thereby a man is justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sight of God or with God as the Scripture speaketh Gal. 3.11 It is a gift of God or an holy habit wrought by the

I shall give a sop when I have dipped it and when he had dipped the sop he gave it to him and then the Devill entred into him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took his heart into his own possession S. Joh. 13.23 24 25 26 27 28 29 30. saith Theophylact and he went imediately out it being night Christ also saying unto him That thou dost do quickly which words to what end they were spoken none of the Disciples then knew After he was gone forth he discourseth to his Disciples of many things fusely set down by the Evangelists foretelling them the offence that they should take at him He foretelleth the offence of his disciples and S. Peters denyall and to St. Peter his denyall of him Saint Peter was fervent in his love to Christ and was ready upon all occasions to lay down his life for him Christ tells him that Sathan had desired to have them that he might sift them as wheat but that he had prayed for him and in him for all them that his faith should not fail He replies presently Lord I am ready to go with thee both into prison and to death But Christ answereth I tell thee Peter the cock shall not crow this day S. Luc. 22.31 32 33 34. before that thou shalt thrice deny that thou knowest me Again he told them that he had but a little while to be with them that they should seek him but said he As I said unto the Jewes whither I go ye cannot come so now I say unto you Saint Peter said Lord whither goest thou Jesus answered him whither I go thou canst not follow me now but thou shalt follow me afterwards Saint Peter would know the reason Why not now S. Joh. 13.33 34 35 36 37 38. I will lay down my life for thy sake Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee the cock shall not crow untill thou hast denyed me thrice Finally which seems to be spoken not in the chamber but as they were going towards the mount of Olives he premonisheth them that they should all be offended because of him that night and that it must be so because the scritpure must be fulfilled I will smite the shepheard and the sheepe shall be scattered which thing was prophesied by Zechariah c. 13.7 Saint Peter had recourse again the third time to his former confidence Although all should be offended yet will not I. Christ replies again Verily I say unto thee That this day even in this night before the cock crow twice thou shalt deny me thrice S. Mat. 26.31 32 33 34 35. S. Mar. 14 27 28 29 30 31 But he spake the more vehemently If I should die with thee I will not deny thee in any wise Which was also that which they all said Ecce avis sine pennis in altum volare nititur sed corpus aggravat animam ut timore humanae mortis timor Domini superetur See saith St. Hierome a bird without wings strives to fly aloft but the body doth overburthen the soul that the fear of the Lord should be praeponderated by the fear of human death His will was good and his love was highly to be commended but he had not rightly considered his owne humane imbecillitie The words which Christ spake made them exceedingly sorrowfull and more especially because he had said that he must go from them Wherefore Judas being gone before that he would go out to be betrayed he spake unto them all those sweet words which are recorded by the blessed Apostle and Evangelist Saint John Christ's farewell Sermon to his Apostles a Sermon of valediction set down verbatim in the fourteenth fifteenth and sixteenth chapters of his Gospell of which briefly this is the summe He comforteth them with the hope of heaven his Fathers house in which are many mansions assuring them that he is going before to prepare a place for them that he will come again and bring them thither professing himselfe to be the way thither according to his humanity and the end according to his divinitie the truth and the life and consubstantiall with the Father Assureth their prayers put up to the Father in his name to be effectuall Thereupon requesting love and obedience he promiseth to send unto them and in them to his Church the holy Ghost the comforter to be with them for ever leaving unto them and to his Church his peace So he concludeth the first part of his Sermon cap. 14. Bidding them to arise and to go from thence leading them it seems to another place where he continues his divine doctrine There under the parable of the Vine he setteth forth the consolation and mutuall love betwixt him and his members shewing how he accounreth of them by this that he dyeth for them Also what must be their comfort in the hatred and persecution of the world likewise shewing what the holy Ghost the comforter will do on his part when he is come and that both he and they must testifie of him cap. 15. Now he fortelleth them of persecution to come to the end that they should not be scandalized thereat when it is come And because that sorrow had filled their heart therefore he proposeth the advantage which they should have by his departure from them for by that means the holy Ghost would come who should testifie against his enemies and guide them into all truth and the inestimable joy that shall be unto them by his resurrection That the prayers which they make to the Father in his name shall be accepted That he came down from the Father and that he would go unto him again Wherefore when they all professed that they did believe that he came forth from God he replyeth that presently when he shouldbe apprehended they would all forsake him And when he had promised them his Peace against the afflictions of the world he endeth his Sermon in these words Be of good cheare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be confident I have overcome the world ca. 16. Having ended his Sermon he then addresseth himselfe to his holy and heavenly Father by prayer that seeing he had now finished his work he would give him his appointed glory to preserve his Apostles his Church for ever in unity against schism in verity against heresie Finally to glorifie them all for ever in heaven together with him And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had sung an hymne or the hymne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Gregory Nyssen An hymn is a benediction ascribed to God for the benefits which he hath done unto us in Psal lib. 2. which was accustomed to be sung at that feast S. Mat. 26.30 S. Mar. 14.26 peradventure the great Halalujah as hath been intimated before they went out into the mount of Olives Nigh unto Jerusalem was the valley of Jehosaphat through which ran with great swiftnesse The brook Cedron a certain