Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	apostle_n	church_n	creed_n	1,331	5	10.2664	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25294	The substance of Christian religion, or, A plain and easie draught of the Christian catechisme in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy laborer in the Lord's vineyard, William Ames ...	Ames, William, 1576-1633.	1659 (1659)	Wing A3003; ESTC R6622	173,739	322

found in some unregenerate persons no reason admits that this knowledge should be an essential part of Faith and of the spiritual life because it is found in them that have no part of spiritual life Use. Is of Exhortation against Papists and others who know nor acknowledge no other faith but knowledge and a certain material assent which yet may may consist with greatest diffidence and most wretched desperation Use 2. Is of Direction that we may enquire of the knowledge of the truth which is necessary for us unto Faith and to Salvation and that we be wary that we rest not on any bare knowledge but then think we have true Faith onely when according to the knowledge of the truth we rely upon Christ with our whole heart for salvation to be obtayned by him alone Use 3. Is of Consolation to those who with all their heart strive to rest upon Christ and yet cannot for a time or presently and certainly perswade themselves That God is reconciled unto th●…m for such have true Faith though weak For this certainty of perswasion is the effect of a more strong and perfect Faith whereunto also in their own time such believers shall be brought A Question is here propounded By what means is such a Faith begotten and promoted in our hearts Answer This Faith is properly begotten in us by the Holy Ghost through the Ministry and Preaching of the Gospell because Faith is above nature while we believe these things that surmount all reason and are lifted up above our selves by Faith as the Apostle saith that Abraham hoped above hope that is beyond humane natural and ordinary hope so also they that truly believe believe beyond belief or above belief It is begotten in us by the Gospell because in the promises of the Gospell Christ is offered and exhibited to us and the efficacy or power of the Holy Ghost accompanieth the preaching of the holy Gospell Now from these things it followeth that such have not true Faith who either believe nothing above what is natural or in a supernaturall way or else have not their Faith from the Gospell and word of God Doct. 5. Such as truly believe in Christ may and ought to be sure of their salvation This is gathered from the connexion between the antecedent and consequent in the Text believe and thou shalt be saved For as particular men while they remain in their particular sins may be assured that for that time they are subject to the curse of God so may some believers be particularly assured that they are partakers of eternal blessing and salvation For as that other assurance of the curse comes from the Law towards impenitent sinners or breakers of it so this other assurance of the blessing comes to repenting and believing sinners through the promises of the Gospell The whole order therefore of this consolation whereby we may be certain of salvation is as followeth in such a Syllogism wherein both will and understanding have their parts whereof the proposition stands in the assent of the understanding and makes up a dogmatical Faith The assumption is not principally in the compounding understanding but in the single apprehension and will so as to make it true and of force to infer the certainty in the conclusion which the heart doth by this act of affiance that being the property of justifying Faith and thus existing in the heart The conclusion is also principally ultimately in the single apprehension and will or in the heart by the grace of hope and both it and the experimental reflexion joyn'd with it which is in the understanding and the other also by this reflexion are the effects of the experimental knowledge and reflexion of our understanding in the assumption upon the true existence of the single term in the heart or will which bears the whole burthen of the assurance Use Is of great Consolation to believers whereof they are Sacrilegiously robbed by Papists and all such who impugne this certainty of salvation The eighth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptising them in the name of the Father and of the Son and of the Holy Ghost IN this verse is contained that principal command which Christ left to his Apostles and Ministers and it consists of two parts whereof in the first the preaching of the Word and in the other the administration of the Sacraments is commanded The chief scope of both parts is shewed in the last words to wit That men may be taught and confirmed in the true faith and obedience of the Father Son and Holy Ghost From this place was the Creed taken and framed which is called the Apostles Creed but as to the foundation of it in these words not first taught by the Apostles but to the Apostles by Christ himself at that very time when he spake those words 2. By the Apostles at the command of Christ to all Christians for a rule of Faith and a badge whereby Christians should be discovered as well fro●… Heathens as from Jews and other Sects Nor was there any other or longer Creed than this contained in the words of our Lord in the times of the Apostles and of the Church that next followed their times But afterwards diverse Heresies laid a necessity upon the Church of adding diverse articles to this Creed not that they should be new additions to the old Faith but needfull explications of the same Hence it is that all things that are now contained in the Creed are referred unto these three heads which are set down in these words viz. either unto the Father or the Sonne or the Holy Ghost Doct. 1. Though God be one in essence onely yet is he three in persons the Fathe●… the Son and the Holy Spirit Reas. 1. Because in this place Faith is presupposed and prerequired for baptising one of age whereby he believeth in the Father Son and Holy Ghost and this same Faith is as it were sealed by Baptism as with a seal and the open profession of this Faith is solemnised by this Badge or Confession and Creed that our Lord himself taught and gave in command And these things were not done for once or in a temporary way but by an unchangeable Institution and perpetual Covenant they were delivered to the Church to be observed through all ages as necessary foundations of salvation The consequence of this argument hath certainty and confirmation from thence in that divine Faith and spiritual neither ought●… nor is any where used in Scripture to be directed to any creature but to God alone Reas. 2. Because one and the self-same authority and power is attributed to the Father the Son and the Holy Ghost For when the Word is preached and Baptism administred not onely in the name of the Father but likewise also of the Son and of the Holy Ghost It is manifestly shewed that by the authority and power of this most holy Trinity Baptisme with other the like

And hence it is also that if the Sacraments be separated from the Word they are of no value Where therefore the Word is not received the Sacraments cannot be received Reas. 2. Because the Sacraments are both priviledges and markes or badges of the Church and therefore they belong not but to such as are members of the Church Reas. 3 Because a Sacrament cannot be a sealing signe but unto such as have some grant to be sealed But who so are no wayes pa●…takers of Christ the●…e have no grant or promise made to them that can or ought to be sealed unto them A Question here ariseth about Infants Whether they are to be baptized or not seeing they cannot be taught or instructed about faith I Answer That the Children or Infants of believers ought to be Baptized because while they are yet Infants as to the external priviledges of the Covenant with God they are accounted both persons and parties of or belonging to their parents and therefore they are of the family of Christ or of the number of his Disciples For if the Covenant made with Abraham be the same for substance by which we are saved and belongeth as much to us and to our children as it did to Abraham and his posterity then not only we but our children also ought to be partakers of the seal of this Covenant But the first is true as appeareth by Rom. 4. and other places and therefore the latter also is true Furthermore it makes to this purpose that the grace of this Covenant after Christ's coming is no way more straitened or made narrow than it was before his coming but in many sorts made wider larger an●… more extended What is objected about faith whic●… is required of such as are to be baptized it 〈◊〉 no more the Baptisme of Infants than of old it 〈◊〉 the Circumcision of them which required faith 〈◊〉 well as baptisme because it was by its institution 〈◊〉 seal of the righteousness of faith Rom. 4. 11 As ther●…fore in Circumcision distinct knowledge 〈◊〉 faith and profession of it were not necessary for 〈◊〉 fants but the state of faith and of its professio●… where●…n by meanes of their parents professio●… they were born did suffice so it is also in 〈◊〉 Use 1. Of Confutation against Anabaptists Use 2. Of Comfort in respect of this great favour done us by God even from our Infancy whereby he deems not to receive our selves but also our children The eight and nine twentieth Lords dayes 1 Cor. 10. 16. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the comunion of the body of Christ THe Apostle in the beginning of the eighth Chapter exhorted Christians that they would abstain from the unclean feasts of the Gentiles In these words of the Text after a digression whereby he had prevented some objections he brings an argument from comparison of likes whereby he proves that communication or partaking with Gentiles in their Idolatrous feasts cannot be exercised without communion with the Idols themselves The comparing argument proposed for illustrating and proving of this is the Lord's Supper wherein we have communion with Christ. The argument then comes to this If in partaking of the Lord's Supper we have communion with Christ then also in partaking of the feasts of Idols we have communion with the Idols But the first is true and therefore the latter likewise The Assumption is set down and explained in our Text and it is explained by the parts of the Lord's Supper or feast which are bread and wine The use of these is shewn 1. From the things which they serve to signify as things like unto themselves and subjects or objects which they signify 2. From the manner of signifying that they do not barely signify or represent onely but also ratify and seal a communion in or partaking of the things signified 3. From the reason or cause whence this relation and connexion between the signes and things signified doth arise which is the blessing of the signes or by using of them according as Christ did appoint Doct. 1. The Lord's Supper is a Sacrament of the New Testament whereby our nourishment and growth in Christ is sealed unto us This is hence gathered in that bread and wine were the external signes appointed by Christ in this Sacrament which are the chief meanes of bodily nourishment as not onely experience but also the Holy Ghost teacheth us Psal 10 Now not bread alone not yet wine alone is used but both together partly that so the mystery of our spiritual nourishment might be better explained by such a distribution of the whole into its parts partly that the sufficiency of our nourishment might be thereby declared to wit that we need to seek nothing for it one of Christ. Reas. 1. Because as we have the principle of grace and spiritual life in Christ so also we ought to look for all progress and advancement in Christ by faith And as the first is signified in Baptisme so this last is most fitly declared in the Lord's Supper And this is it properly wherein the Supper differs from Baptisme Reas. 2. Because for our often infirmities and falls it was needfull to us that we had some Sacrament for the frequent renewing of our confirmation as indeed our faith stands in need of such renovation and corroboration But Baptism is not to be renewed because it is enough once to be born again as it was once to be born Most conveniently therefore the Supper was instituted often by us to celebrated that in faith and all grace we might glow more and more and be confirmed and strengthened therein Reas. 3. Because we receive from God all the increases of grace so is it fit that by publick profession we acknowledge this to the glory of his name and stirring up of our thankfulnesse to him unto which use the holy Supper doth most fitly serve us Reas. 4. Because that communion which is between the members of the Church as belonging to the same family and as they eat all of the same spiritual food at the same table of their owne and the same Master and Lord cannot be fi●…lier declared than by such a sacred and solemn spiritual feast or banquet Use 1. Of Comfort that we may be refreshed because that in this manner both by Word and Sacrament or seal we have this confirmed unto us that all that is necessary to our nourishment growth and advancement in grace for attaining of spiritual perfection is prepared for us in Christ and is to be by him derived unto us Use 2. Of Exhortation that we may diligently bestow all care and industry that we may really and in operation attain this nourishment growth and advancement in grace which in this Sacrament rightly used is exhibited unto us Doct. 2. This nourishment which in Christ we receive it by the working of fath This is hence gathered

to be far from his House Reas. 2. Because no other but the Lord of the Church had power to ordain any such thing or make it effectual for its ends Reas. 3. Because thus it became Christ to shew himself faithfull in the House of God as Moses was Heb 3. He appointed this order for the building of his Church or keeping her in repair or strengthening of her Reas. 1. Because he would deal with men in a man-like and moral manner as was suitable to their nature And this servantship or Ministry is a moral meanes of building up and confirming the faithfull Reas. 2. Because believers imperfections and diverse tentations require such means whereby they may be established and ordained in the faith Reas. 3. Because he would so put forth his powerfull working by such earthen vessels and weak meanes for the greater praise end illustration of his grace Use Of Information that we understand how to esteem the Ministry of the Gospell to wit as a most holy and saving Ordinance of Christ ought to be esteemed Doct. 2. To this Ministry is adjoyned a ministerial or servant-like power in things that belong to the Kingdome of Heaven This is collected from giving of the keyes For although by a key is sometimes designed supreme or Lordlike power and command as Rev. 1. 18. yet sometimes also a Ministerial power onely as Isa. 22. 22. And that it is so understood here is clear in that Christ alone is King of his Church and commander endowed with supreme power And by this he is distinguished from the Apostles themselves Mat. 18. 19 20. as also by this that the Apostles every where profess themselves the Ministers of Christ. Reas. 1. Because every order rank or degree instituted of God hath some suitable power adjoyned to it As therefore a commanding or an imperial power is adjoyned unto Empire or the State so a ministerial power is adjoyned unto Ministers Reas. 2. Because the building and keeping in repair and strengthening and advancing the Church in which the end of this Ministry consists cannot be procured by men but by such a power Reas. 3. Because the Kingdome of Heaven is of that nature that it can be sub●…ect to no imperial or commanding power of sinfull man but to him onely that is infallible and imperable God and man Christ Jesus and to a Ministerial or servant-like power of sinfull men only Use 1. Of Refutation against Papists who give an imperial and commanding power to Peter and to the Popes of Rome which also they would fain pick out of this place But the power here spoken of is equally given or joyned to all the Ministers of the Word and not to Peter alone as they would have it For 1. Peter here represented the persons of all the Apostles and of all Ministers of the Word their successors and in some kinde of the whole Church For as Christ thus proposed the question to them all and had the answer given by Peter by the approbation and consent of them all as that to which they adhered and allowed as well as he and therefore might be said to have been made in the name of all he being the senior and so often the speaker for all so also in this promise instead of them all Christ directs his speech to Peter 2. This same power is solemnly given unto all the Apostles and to their successors Ioh. 20. 23. 3. Unto every true Church this power is in some kind extended Use 2. Of Direction as well of Ministers that they attempt nothing but from the command of Christ as his Ministers as of others that they so look at Ministers as they keep not still their eye upon their persons and look no further but that they lift up their eyes to Christ whose Ministers they are and love and honour them for his sake and the imployment he hath laid upon them wherein and as far as they carry themselves sutably to both Doct. 3. This power is properly exercised in binding and loosing or in shutting and opening that is in retaining or remitting of sins Reas. 1. Because the whole consolation and edification of the Church chiefly consists in the remission of sins given and granted unto believers which is also set out and illustrated by retaining of sins or denial of remission which is denounced to unbelievers in the Church Reas 2. Because all other duties that belong unto the Ministry depend on these and may conveniently be reduced into them either as meanes effects adjuncts and the like Reas. 3. Because in these the excellency and worth of the Ministry of the Gospell do singularly appear because that chief work of forgiving sins which properly and absolutely agreeth onely to God is in some sort communicated to the Ministers of Christ or made common to them with God to wit because the denunciation testification declaration and certification of forgiveness of sins belongs unto the Ministers of Christ by their office and that in two wayes to wit either in the preaching of the Word or in the exercise of Discipline Use 1. Of Information about the excellency and worth of the Ministry of the Gospell that it may not be disgraced by Ministers themselves nor condemned or spoken against by others Use 2. Of Comfort to believers because the whole Ministry of the Gospell labours for this that believers may be ascertained of the forgiveness of their sins The thirty third Lords day Ephes. 4. 20 21 22. Verse 20 But ye have not so learned Christ 21 If so be that ye have heard him and have been taught by him as the truth is in Iesus 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts THe Apostle is here taken up in that most weighty exhoration whereby he began at the entry of this Chapter to stirre up Christians to that conversation which agreeth unto their calling unto Christianity And this exhortation he began verse 17. to illustrate from a comparison of unlike things And the parties that are compared are Christians and other people The quality wherein they are compared is their manner and way of living The unlikeness in this quality is either in the principles and causes of living or in their effects As to their principles Heathens are said to have all their faculties corrupted and as to the faith all their actions and motions are deformed On the contrary all the faculties of a Christian are renewed and the motions of them holy and honest The reddition or second part of this comparison which belongs to Christians is contained in these five verses wherein the unlike condition of Christians and unbelievers is explained 1. From its external cause which is the Doctrine and Discipline of the Gospell verses 20 21. 2. From the internal causes which is conversion and sanctification This again consists of two parts 1. The mortification and laying off of the old man 2. It s vivification and putting on of

in such manner as shall seem good unto God according to that wisedome and power of his whereby he exercises soveraignty of kingdome and command or dominion in all things and in such manner as may make most for the glory of his name Use Of Direction that we use these and the like titles of God in our prayers not for a fashion but from religious resentment and intention that our prayers may be the more powerfull from the greater feeling and abundance of our hearts Doct. 3. All thing●… that uphold our faith and our pr●…ers are from the everlasting and eternal God From these words For ever and ever Or thus rather it makes for the same purpose that we consider that all things that sustain our faith and our prayers are in the eternal God unto eternity or for ever and ever c Reas. 1 Because from hence it appears that now God is the same and such unto us as he was from the beginning of the world to any other that called upon his name Isa 59. 1. ●…1 17. Reas. 2. Because from hence we are confirmed in this that God will unto eternity remain still our God even then when he will cease by changeable dispensations to doe us any more good as here he doth because then we shall be setled in the possession of our last and highest good Use Of Direction for the right use of this divine attribute of eternity Doct. 4. While we pray and especially towards the end of prayer we ought to put forth our petitions with all earnestness of desire and lively strength of faith and of affections From the word Amen Reas. 1. Because as at the end our prayer is as it were come to its perfection so we ought there to exercise the perfection of our faith affection conscience and desire Reas. 2 Because every natural and kindly motion growes stronger and faster towards its end otherwise if it be flashy in the beginning and flag towards the end it is a token it was forced or framed upon some wrong ground and will not prove durable and kindly unto the end Reas. 3 Because our affection in the end of prayer ought then to act from the doubled and recollected force and power of all the affections going before Reas. 4 Because by this meanes in a sort we redouble our whole prayer while first we propose all our petitions one by one in order with their own measure of desire and affection and thereafter press vehemently and earnestly for them all together that they may all be granted us and so according to our earnestnesse ●…est as confident that they will Use Of Reproof against the negligence of men on this behalf which is grown so great that now it is gone out of use amongst us to signify such our affections or strong wishes and desires by saying Amen as the Apostle witnesseth and saith that all Christians of old were taught and did use to practise 1 Cor. 14. 16. A Table of the Texts of Scripture fitted for each Lords day of the year I. Psalm 4. vers 6 7 8. LOrds day There are many that say c. Page 1 II. Rom 7 7. What shall we say then Is the Law sin c. p. 13 III. Rom 5 12. Wherefore as by one man sin entered c. p. 17 IIII. Ephes. 5. 6. Let no man deceive you with vain words c. p. 24 V. Rom. 8 3. For what the Law could not do c. p. 30 VI. 1 Tim 3. 16. And without controversy great c. p. 37 VII Act. 16 31. And they said believe on the Lord Jesus c. p. 46 VIII Mat. 28. 19. Go ye therefore and teach all Nations c. p. 56 IX Rev. 4. 11. Thou art worthy O Lord that thou c. p. 62 X. Rom. 11. 36. For of him and through him and to him c. p. 72 XI Acts 4 12. Neither is there salvation in any other c. p. 78 XII Acts 2. 36. Therefore let all the House of Israel know c. p. 83 XIII Math. 16. 16. Thou art Christ the son of the living God c. p. 90 XIV Mat. 1. 20. But while he thought on these things c. p. 96. XV 1 Pet. 3. 18. For Christ also hath once suffered for sinners c. p. 103 XVI Iohn 10. 17 18. Therefore the Father loveth me that I lay c. p. 110 XVII Ioh. 10. 17 18. Ibidem c. p. 117. XVIII Mark 16. 19. So then after the Lord had spoken unto them c. p. 122 XIX Math. 25 31. to 39. When the son of man shall come c p. 129. XX. 1 Cor. 6. 19. What know ye not that your body c. p. 137 XXI Ephes. 5. 25 26 27. Husbands love your wives even as c. p. 142 XXII Phillip 3. 20 21. For our conversation i●… in heaven c. p. 147 XXIII Rom. 3. 24 25. Being justified freely by his Grace c. p. 154 XXIIII Iam. 2. 22. See●… thou how faith wrought with c. p. 161 XXV Rom. 4. 11. And he received the signe of circumcision c. p. 166 XXVI and XXVII Mat. 28. 19. Go therefore and teach all Nations c. p. 173 XXVIII and XXIX 1 Cor. 10. 16. The cup of blessing which we blesse c. p. 181 XXX 1 Cor. 11. 28 29. But let a man examine himself c. p. 188 XXXI Mat. 16. 19. And I will give unto thee the Keys c. p 196 XXXII As in the 24 lecture p 161 XXXIII Lords day E●…s 4 〈◊〉 20 21 〈◊〉 have 〈◊〉 〈◊〉 Christ 〈◊〉 ●… 201 XXXIII●… Exod ●…0 vers 1 2 3. 〈◊〉 〈◊〉 〈◊〉 th●…se 〈◊〉 〈◊〉 ●…aying 〈◊〉 ●… 308 XXXV Exo●… 〈◊〉 vers 4 5 6. Tho●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by self any gra●… c p 217 XXXVI and XXXVII Exod. 〈◊〉 vers 7. Thou shalt not take the name of the Lord thy God in vain c. p. 223 XXXVIII Ex●… 〈◊〉 vers 8 9 10 ●… Remember the Sabbath day to keep c. p. 229 XXXIX E●…od 20 vers 12. Honour thy father and thy mother that the c. p. 237 XL E●…od 20. ●…rs 13 Thou shalt not 〈◊〉 〈◊〉 p. 242. XLI Exod 20 vers ●…4 Thou shalt not commit adultery p. 247 XLII Exod. 20. vers 15. Thou shalt not 〈◊〉 p. 251 XLIII Exod. 20. vers 16. Thou shalt not 〈◊〉 false witnesse c. p. 255 〈◊〉 Exod 20 〈◊〉 17. Thou shalt not co●…t ●…hy 〈◊〉 wife c. p. 260 XLV Ephes. ●… vers 18. Praying alwayes with all praye●… c. p. 265 XLVI Mat. 6. vers 9 10 11 12 13. After th●… manner therefore pray ye●… Our father c. p. 270 XLVII On the first petition Hallowed be thy name p. 276 XLVIII On the second petition Let thy Kingdome come p. 281 XLIX On the third petition Thy will be done on earth a●… it is in heaven p 285 L. On the forth petition Give us this day our daily bread p. 289 LI. On the fifth petition Forgive us our trespasses as we forgive c. p. 293 LII On the sixth petition Lead us not into temptation p. 298 The conclusion of the Lords prayer Because thine is the Kingdome c. p. 303 FINIS * A Book so called