Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	church_n	true_a	visible_a	19,269	5	9.3685	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10398	Three and tvventie sermons, or, Catechisticall lectures upon the sacrament of the Lords Supper preached monthly before the Communion. By that late able, and painfull preacher, Master Iohn Randall Bachelour of Divinitie, pastor of Saint Andrewes Hubbart in little Eastcheape London, sometimes fellow of Lincolne Colledge in Oxford. Published by his executor Iosh. Randall, as he found it corrected by the authors one hand, in his study, since his death.	Randall, John, 1570-1622.; Randall, Joshua, fl. 1630.	1630 (1630)	STC 20682A; ESTC S115645	295,622	568

that is to say none are indued with any saving knowledge of Christ but those that have put off the old man and put on the new that is to say those that practice Christ Iesus as wel as professe him Last use is for exhortation let us therefore be as we seem to be let us doe as we say let us practise as we professe if ye know these things saith our Saviour oh blessed are you if you doe them If you live in the spirit saith the Apostle then let us walke in the spirit The good things we know and professe let us meditate upon them and doe them and the God of peace shall be with us with us here and with us hereafter The end of the two and twentieth Lecture The Three AND TWENTIETH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER VPon the occasion of our receiving the Sacrament of the Lords Supper the next Sabbath we are now to turne aside from the Catechisme to the matter of the Sacrament of the Lords Supper Act. 2.42 They continued in the Apostles doctrine and fellowship and breaking of bread and prayer The reason why we made choise of this Scripture for the matter of this sacrament was because the Sacrament of the Lords Supper is here called by the name of the breaking of bread that being the first thing wee entred upon that is the names and titles whereby this Sacrament is called we shewed you that this and the verse going before containes the successe of the sermon that Peter made immediately upon the comming downe of the visible gifts of the Holy Ghost In the former verse he shewes how they were increased In this verse how they are imployed They continued in the Apostles doctrine c. We shewed the parts of this verse to be two first the duties they were conversant in the Apostles doctrine fellowship breaking of bread and prayer Secondly the manner of performance of these duties they continued in all these or they did strongly and stoutly against all oppositions and yet with all patience goe on in the performance of these duties One part of the reach of the holy Ghost in this place I shewed you was to commend unto us the religious practice of religious professors Another part of his reach herein was to set forth unto us a true forme and patterne of a true visible Church From the first of the reach of the holy Ghost in this place we have observed this doctrine That all that professe Religion their life and practice must be answerable to their profession they must be daily conversant in the practice of religious duties both of the first and second Table Now we are to come to the other part of the reach that is that the holy Ghost sets before us the patterne and example of a true visible Church in these Christians and that this is one part of his reach appeares plainly by this because he doth so precisely and exactly set downe and describe the cariage and behaviour of these Christians after their calling and gathering together which he would not have done but that hee had a purpose to set before us a true patterne of a visible Church That these were a Church it can be no question for they are expresly so called vers 47. the Lord added to the Church c. And that they were a true Church it is no question for if there were ever any this was one the Apostles themselves being their teachers and the people being so effectually called immediately after the sending downe of the visible gifts of the Holy Ghost And that they were a visible Church it is no question because they made open profession of that Christian faith which they had received and therefore this reach and drift of the place rightly considered it is as if he should say these Christians thus receiving the Word and being thus baptized as vers 41. were now a true visible Church And this is the state and condition that they were growne into and setled upon they continued in the Apostles doctrine and fellowship and breaking of bread and prayer and so have a right forme of a true visible Church For the better understanding of this point we will first consider of the holy Ghost in taking this course and then secondly we will come to the instructions First let us consider the wisedome of the holy Ghost in taking this course and that we may discerne in these two particulars first in that hee thought it needfull that there should be some exact pattern of a true visible Church extant in scripture that all succeeding Churches were to be examined by and conformed unto secondly in that hee made choyce this Church as a most fit patterne for that purpose First we are to consider of the wisedome of the Holy Ghost in that hee thought it needfull that there should be some exact pattern of a true visible Church extant in Scripture for all succeeding Churches to bee examined by and conformed unto The Lord saw that it would be a matter of great consequence he knew on the one side that many congregations would pretend themselves to bee a true visible Church when indeed they are not so and on the other side he saw that those which are true Churches indeed would be called into question about their state by their enemies slandering them and traducing them as false Churches And therefore he would have some absolute patterne of a true visible Church to be found in Scripture whereby true beleevers might justifie themselves and their owne standing and convince all false Churches whatsoever As a straight rule shewes both the crookednesse of that which is crooked and the straightnesse of that which is straight So a true patterne of a true visible Church serves as well to discover the falshood of a false Church as to confirme the truth of a true The Lord knew that many Christians would be much offended at the manifold differences that from time to time wold arise amongst professours touching the state of a Church and so stand in a mamering not knowing what Church to joyne themselves unto and therfore for their sakes he thought it fit and needfull that such a patterne should be set before us as that we may be resolved which Churches wee may safely and boldly enter into and stand in cōmunion withall And howsoever this also might bee and is sufficiently taught in the Scripture by certaine precepts rules and directions yet one example and patterne doth more sensibly worke upon us and swayes us more in our understanding judgement affections and practice than twenty precepts examples are strong perswaders and pregnant and lively teachers and therefore here is the wisedome of God that hee doth thus furnish us with a true patterne of a true visible Church in Scripture secondly herein the wisedome of God doth also appeare in that he makes choice of this present Church as a most sensible and fit patterne for that purpose for this was the

the Churches commended to us in Scripture for true Churches had these as Corinth Ephesus and the rest as might bee proved either directly or by necessary consequent in them all no nor any instance in the Scripture to the contrary so the doctrine is proved The Reasons are these First where these things are thus used there is the promise of Christs speciall presence and blessing Matth. 18.20 Where two or three are gathered together in my name there am I in the midst of them saith our Saviour What is it to be gathered together in his name but to joyne together in the true use of his owne saving ordinances in the Word Sacraments Prayer Fellowship and such holy duties Therefore where these are there is Christs saving presence and promises now Christs saving promises are peculiar to the Church he is the head the Church is the body the head hath no life to communicate to any but to its owne body therefore there is Christs true Church Now the Congregation there spoken of is a visible Congregation as appeares in the 17. and 18. verses where he speakes of excommunication and such like therefore where these are the Word truly preacht Sacraments rightly administred prayer to God and love to the brethren religiously and conscionably practised there is a true visible Church And this might further bee enlarged in every one of these particulars here mentioned where the word is truly preacht there is a promise of Christs presence and blessing and so where the Sacraments are rightly administred as we may see in Matt. 28.18 19. Goe teach all nations baptizing them c. and loe I am with you alway untill the end of the world And so for prayer the Lord hath promised his saving presence and blessing to those that are conversant in religious prayer Matth. 18.19 If two of you agree in earth upon any thing whatsoever they shall desire it shall be given them of my Father c. And so for love to the brethrē God hath promised his blessing to be there for ever where this love is Psalme 133. the last verse If God promise then his saving presence and blessing to every one of these in particular then where all these meet together there is a promise of his saving presence and blessing much more now Christs saving presence and blessing being peculiar to his Church then where these are there is a true Church Secondly where these duties are truly practised there is true saving faith at least in outward profession Now what is a true visible Church but a company of those that openly and joyntly professe the true saving faith therefore where these are there is a true visible Church Let men professe what other Faith or Religion they will though never so plausible a Religion and never so zealously profest yet only the profession of this Faith and Religion makes a true visible Church yea where these duties are practised there is true saving faith indeed at least in some though not in all for they are the meanes to beget and confirme faith that is the Word and Sacraments and Gods blessing alwayes attends on the ordinary use of these means to make them effectuall to some for salvation And there also are the speciall exercises of saving faith prayer to God and love to the Saints and it cannot be at least charity forbids us to thinke otherwise but that though many amongst them yea most of them should bee Hypocrites yet some performe those exercises in the truth and singlenesse of their harts and so there is a true Church if it should so fall out that all should be Hypocrites yet professing and outwardly practising these duties they are a true visible Church in regard of the truth of the visibility of it But because alwayes in such congregations there are by the blessing of God some true beleevers therefore they are true Churches visible in regard of the truth of a Church among them And I take it this is the proper sense of the speech when we speake of a true visible Church that there be some true beleevers amongst them that make profession of the saving faith for whose cause they and others that joyne with them are rightly called a true Church visible and not onely a true visible Church but that they are as truly a Church as they are truly visible Thirdly there be the true and right causes of a true visible Church as first the efficient God in the ministery of his word Iames 1.18 Of his owne will begat he us by the word of truth Secondly there is the materiall cause Saints by calling 1 Cor. 1.2 Thirdly there is the formall cause their joynt and open profession in the use of Gods saving ordinances Lastly there is the finall cause the glorifying of God in the embracing of his saving Faith and Religion now where these causes are it is impossible but there should bee a true Church except the Lords owne labour bee in vaine which cannot be Lastly there be the true constituting parts of a true visible Church there is Christ the head as we shewed in the first reason and there bee the members Ministers and people The Ministers preaching the Word administring the Sacraments instructing and perswading to the duties of prayer and love And the people conscionably obeying and practizing those duties therefore there is the whole body of a true visible Church The Vses First use is matter of reproofe of sundry Adversaries first of those that oppose the first branch of the doctrine Some congregations say they have these and yet are no true visible Churches but let them shew me any such Congregations where these are in any true measure and then let them shew mee any just cause why these should not be a true Church They may be hereticall Churches and yet true Churches and they may be schismaticall Churches and yet true Churches except they overthrow the foundation and if they overthrow the foundation then the Word is not truly taught and received amongst them nor any other of these duties religiously practised Secondly it is for reproofe of those that oppose the other branch of the doctrine Some Congregations say they are true visible Churches and yet they have not these things yes they have them in some measure more or lesse or else they are no true visible Churches at least they have the Word truly preached amongst them which doth inclusively comprehend the other duties The state of a true Church is rightly to be weighed and considered and accordingly these things may be affirmed of it There is a beginning Church that hath the beginnings of these things and there is a flourishing Church and that hath all these things in some good beauty and perfection and there is a Church in persecution and that hath these things yet with many oppositions and interruptions there is a decaying or a dying Church and that also hath these things though decaying and dying as we may see in the

Church of Sardis Rev. 3.1 2 3. Thirdly it reproves those that pretend themselves to be the true Church and yet are destitute of these things As the Popish Church I mean the faction of the Pope and Cardinalls and Iesuits which challenge to themselves to bee the onely or at least the chiefe visible Church on earth and yet are farre to seeke in the practice of these duties For first the Apostles doctrine that is amongst them is mingled with mens traditions and mastered by the Popes interpretation and subdued unto the censure of their Church and so upon the point it is their owne doctrine not the Apostles Then for the Sacraments of God they have them indeed yet sorted with the Sacraments of men and corrupted with many prophanations and superstitions and foully stained with mens inventions And concerning brotherly love and fellowship herein they would seeme to excell all other oh say they wee are full of Almes and good workes And no marvell For which of us would not give all he hath to the poore if hee were thorowly perswaded that hee should merit heaven by it But what is their practice of love to get all to themselves for looke in all places where Popery hath raigned tell me if they have not encrocht upon the greatest or upon the richest and fattest part of the Land if they doe part with any thing it is to uphold the Popes crowne or the Iesuits faction And if they did build hospitalls or give almes they did it with opinion of merit which marres all to themselves or to bee seene of men and then they have their reward happily the poore fare the better for it but they themselves performe no true service to God in it nor yet can receive no true comfort by it So for prayer many of them spend a great part of their time in prayer but they pray to Saints as well as to God yea they doe not pray to God but by the intercession of Saints and all is done usually in an unknowne tongue without understanding they know not what they aske and what comfort can they have in such prayers So then howsoever they pretend and say wee have the Church wee have the Church yet it is but as the Iewes said The Temple of the Lord the Tēple of the Lord when indeed they were destitute of the true worship of the Lord. I doubt not but that there live under that government many true beleevers that worship God in some measure in spirit and truth But how that popish faction may be called a true visible Church that I referre to the censure of this doctrine The second use is for application to this present particular Church of England that we live in First here is matter of confirmation that wee have a true visible Church and that our standing in it is warrantable safe and good and if wee walke conscionably and uprightly therein we are in the ready way to heaven for to live in a true visible Church is not a thing so comfortable for it selfe but for the greatnesse of the consequent because if we are in a visible Church and live accordingly we are in the ordinary way to salvation else not Therefore it stands us much upon to to looke well to our selves herein if therefore any of us be scrupulous in our selves or any other of our adversaries deny us to bee a true Church or call us in question about it here is a sure evidence to confirme and secure us in it wee have through Gods mercy the Apostles doctrine amongst us truly preacht the Sacraments rightly administred the duties of prayer to God and love to the brethren by many of us religiously and conscionably practised therefore wee are a true visible Church And this wee dare to hold out as a flag of defiance against all our opposites and slanderers the Papists on the one side and the Separatists on the other let them say and doe their worst to disprove us in it we doe not justifie any abases or corruptions amongst us God forbid we should no wee abhorre them and mourne and groane under the burthen of them and pray to God against them and use all the lawfull meanes so farre as in us lies for the reformation of them But for the true being of our Church being impugned by our adversaries we must justifie Gods ordinances amongst us I say therefore againe and I speake it with confidence and comfort and glory to God we have the Word truly preached the Sacraments rightly administred the duties of prayer to God and love to the brethren in some good measure amongst us religiously and conscionably practised therefore wee are a true visible Church The Papists lay hard at us you the Church say they no you are a company of heretiques and no true Church We answer wee embrace the Apostles doctrine the written word wholly and onely that and nothing but that for matter of faith and if this be heresie we are content to bee called heretiques and we say further with Paul Acts 24.14 After the way that they call heresie so worship we the God of our fathers wee beleeve the Word of God and all that is written in it and desire to live by that rule let these men call it heresie or what they will we know we worship God in it aright therefore are no heretiques as they charge us to be The Separatists they charge us also that wee are no true Church you a true Church say they no you are a limme of Antichrist An uncharitable speech and a heavy slaunder and till it be substantially proved the burthen of the slander lies on themselves and the Lord forgive them or rebuke them for it heare is our shield againe to ward off this fiery dart too if the Apostles doctrine and fellowship c. be Antichristian then let us be taken for limmes of Antichrist but if these be true Christian duties then we that in the truth of our hearts labour the practice of these duties are a true Christian Church But say they you faile in many things you have not the discipline of the Church and therefore are no true Church I answer some discipline wee have though not that which they pretend But what then if wee have not that discipline which they pretend are wee therefore no true Church by the same reason this Church here mentioned may bee proved to bee no true Church neither for the discipline which these men pretend was not in use nor in being nor in name when this Church was in this glorious beauty for as yet there were no deacons at all as is plaine in Chapter 6 and yet they are the first and most exceptionlesse Church-officers next unto the Apostles that the Scripture speakes of I but say they the discipline which was presently after established was to bee used in all other succeeding Churches for ever I answer it is true that the same discipline that was establisht by the Apostles for all

dayes that shall be that which is last established there is nothing comes after that these being the last dayes the Word and Sacraments are established in the time of the Gospell being the last change about the passages of the Church that ever shall come they shall never be altered but they shall continue to the end of the world Reason 4 A fourth reason is drawne from the necessity of the Church so long as the Church of God lives here upon earth wee have need of the helpe of this Sacrament to relieve our infirmities and our imperfections and to put us in mind of the death of Christ as the Scripture sheweth us plainly it doth not stand with the goodnesse of the Lord Iesus Christ to suffer his Church to lacke any thing that it standeth in such speciall need of for such a speciall duty therefore surely our Saviour will never suffer his Church to be destitute hereof but it shall continue with the Church for ever It is partly the Apostles reason 1 Cor. 13.9 10. in generall We know but in part we prophesie but in part but when that which is perfect is come then shall that which is imperfect be done away our knowledge now is imperfect all our graces are imperfect indeed if we could attaine to any perfection in this life then happely this sacrament might be taken from us but there is no perfection to be attained unto but so long as here wee live so long we shall continue in need of this helpe and therefore this helpe must be continued unto us so long as we live here In the 12. verse of that chapter Now saith he we behold in a mirrour or through a glasse darkly but then we shall behold face to face It is true indeed when perfection comes wee shall see perfectly we need no glasse but now so long as the Church is upon the face of the earth wee had need to looke upon Christ in a glasse Is not the sacrament a glasse wherein wee may behold Christ seeing then the Church still needeth such a glasse it doth not stand with the wisedome of Christ to suffer it to want any needfull helpe therefore during all the time of this our imperfection that is so long as we live here this Sacrament must continue Reason 5 A fist reason may be drawne from the vnity of the faith of the Church GOD hath but one Church all the faithfull from Christs first comming to his second comming they are but one flocke they have all but one and the same faith and they must all have the same Sacraments to be continued to them the whole reason is fetched from the Apostle in Ephes 4.5 where hee saith There is one Lord one faith one baptisme if the faith must continue one and the same then the Sacraments must continue one and the same one and the same faith must continue to the end of the world therefore one and the same Sacraments must continue to the worlds end Reason 6 The last reason is drawne from the vnchangeablenesse and from the absolute authority of the ordainer which is Iesus Christ himselfe Christ is the Lord of his Church he hath ordained this Sacrament and therefore it must be duely observed to the end of the world man must not alter that which God hath done the servant must not presume to controule that which the Lord and Master hath done and therefore none is to lay hands upon this Sacrament either to take it away to adde to it or to detract from it but duely to observe it as Christ himselfe hath established it and as none must alter that which God hath done so none can establish a better Sacrament then this is nay none can establish the like but Iesus Christ himselfe that which Christ will do in this case he hath done already and he is unchangeable he will not take away this and ordaine another and therfore this Sacrament is a perpetuall Sacrament of Christ to be observed by all the faithfull to the end of the world The uses of the doctrine are these Vse 1 The first use of this doctrine is this this serves for matter of reproofe first for those that doe neglect the use and the conscionable observation of this holy Sacrament a grievous fault among us either we come not at all or wee come very seldome or at least we doe net come with that care and that conscience to observe this commandement without spot and unrebukable to observe this holy ordināce of God with that zeale that devotion that God hath required at our hands Great is the negligence of many Ministers and many people in this case but neither of them shall be excused but if the blinde lead the blinde both shall fall into the ditch if the Minister beare with the negligence of the people if the people will beare with the negligence of the Minister and so this saving ordinance of Christ be not put in practice as it ought surely both shall be in danger of the horrible indignation of the Lord what a horrible indignity is this to God that hee shall be preparing his Table and calling us to this Table and providing a great many sweet dainties for us a matter that concernes us as much as our soules are worth and yet wee to turne our backes upon this Table as who should say we will have none of this how can the Lord take this at our hands In Luke 14.24 the King made a feast and sent forth his servants to call those that were bidden and they began to make excuses one said I have bought a farme and he must goe and see it another had bought five yoake of oxen and hee must goe proove them and another made an excuse that he had maried a wife and therefore he could not come what saith the great King in this case Well goe forth call in the poore those that lye under the hedges for I tell you that never a one of those that were bidden shall taste of my Supper Is it so have I so graciously provided for them and invited them and are they so carelesse in comming Well I will be eaven with thē I tell you that never a one of these shall hereafter taste of this Supper It would be as fearful a found as ever sounded in our eares if God should tell us by a voyce from heaven Well seeing you have neglected this saving ordinance of mine seeing ye have refused to come to this Supper of mine ye shall never be partakers of it in time to come and therefore take heed of this and let every one labour to reforme one and amend this negligence and let us hereafter come with zeale and true devotion come with godly desires and affections truly indeavouring to honour God in the use of his owne saving ordinance in that kinde as he hath institute it Secondly here is matter of reproofe for those that doe any manner of way alter any thing in the

religiously and certainly the God of peace will be with you Here is a most serious exhortation as any is in the Booke of God that is for the generall Now for the severall duties of the first and second table and first of the first table in the 1 Thess 5.16 to 21. Rejoyce evermore pray continually In all things give thankes quench not the spirit despise not prophecying Ioy in God prayer thankes cherishing the spirit and good motions embracing the Word that Gods Prophets and Ministers bring unto us these and such like are duties of the first Table which wee must be exercised in And so for the second table Tit. 3.8 this is a true saying and these things I will that thou shouldst affirme that they which have beleeved in God might bee carefull to shew forth good workes as many as beleeve as many as professe the faith of Christ Iesus must be carefull to shew forth all good duties that are profitable to men which specially are those of the second Table if we take a view of all true professors that are approved in Scripture we shall find them all wel experienced in the practice of the duties of both tables it is true they had their failings but yet this was the ordinary bent of all their courses The reasons why we must doe thus there are many reasons The first reason is this because the practice of these duties is the grace of our profession the grace of all morall vertues consists in the actions of vertue and the grace of every trade consists not so much in the knowledge of the trade as in the well managing of that trade our Christian profession is a vertue and a trade a spirituall vertue and a heavenly trade therefore the grace of it stands in our well managing of it by the practice of all religious duties godly cariage in servants the meanest that professe religion and consequently in all doth adorne and beautisie and grace the doctrine of God our Saviour Tit. 2.10 not that wee can adde any grace to religion in it selfe no in it selfe and of it selfe it is most gracious so that it need not nor cannot receive any grace from our doing but that thereby we grace it before men our friends that like us the better for it and our enemies that are put to shame and silence by it yea and oft-times are forced to speake well of our Religion for our practice and we also procure a more reverent estimation of our profession generally in the world When we take this holy profession upon us it graceth us and when we prastice hereby answerable to this holy profession we grace it therefore this wee must doe Secondly this is the life of our faith it can live no longer then it is exercised in good duties as Rachel Gen. 39.1 said to Iacob Give me children or else I dye so likewise saith faith to the soule of a Christian give me children let mee bring forth fruits of piety towards God and charity towards man else I dye and have no life in me The Apostle saith as much Iames 2.26 Faith without works it dead and Revel 3.1 God tells the Church of Sardis That she had a name to live but was dead because her practice was not answerable to her profession vers 2. her faith and religion was readie to die how so I have not found thy workes perfect before God there was a great failing in the practice of Religion when good exercises dye amongst us saith dies amongst us when they decay within us faith decayes it lyes a bleeding but when they are well practised that saith worketh by love that is both to God and man then our faith lives and thrives within us therefore we must practise good duties both to God and men else faith cannot live within us Thirdly it is the end of our calling 1 Thess 4.7 For God hath not called us unto uncleannesse but unto holinesse that is to the practise of holy and religious duties when a man is called of purpose to doe a worke shall hee come and not doe that which he is called to and come for this were a shamefull and a senslesse thing either let him not come when he is called or when he is come let him doe that which hee is called unto The maine matter that Christians are called unto is holinesse therefore if wee doe not practise holy and religious duties wee goe quite beside the marke and to the profession we aime at Fourthly it is one maine condition that is intended on our part when wee are first admitted to the profession of Christianitie it is so required by God 2 Tim. 2.19 The Lord knoweth who are his and let every one that calleth on the name of Christ depart from iniquity And it is so undertaken by us in baptisme that we will renounce the world the flesh and the Devill and become dutifull Children unto God in the practise of all holy duties which he requires This then being our condition in Christianity therefore we must practise it or else we shall never come to heaven Lastly God scornes and hates all Professors of his name that will not obey his will hee utterly renounceth them and their profession to be none of his so he doth here in this world and so he will doe hereafter so hee doth here as wee may see Psal 50.16 But unto the wicked saith God what hast thou to doe to declare mine ordinances that thou shouldest take my covenant in thy mouth Lay this to heart and see if God say not thus to every one of us here present What hast thou to doe to come into my house and to professe my name seeing thou wilt not obey my will but hatest to be reformed And so he will scorne and deny them hereafter Matth. 7.23 Then will I professe to them I never knew you depart from me you that worke iniquity though they professe never so much yet if their practice bee not answerable God will scorne and hate and renounce them here and so he will doe hereafter The Vses are these First this serves for matter of reproofe of divers sorts indeed of all sorts For who is there here among us yea what professor living upon the earth that is not rightly taxed and reproved for the breach of this doctrine what professing man or woman in the world can say My heart is cleane in this kinde Every one is faulty some more some lesse let our owne courses be our owne accusers The whole Land professeth Gods Religion as being a nationall Church but how few be there in the whole land that are daily conversant in the exercises of Religion either they doe not performe them at all or else if they doe them yet they doe not make conscience of them but they doe them overly and for fashion at least they doe not make it their daily and continuall practice but onely now and then when they list themselves Who is zealous for the Lord