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A20191 A pastime for parents: or A recreation to passe away the time; contayning the most principall grounds of Christian religion. By Arthur Dent preacher of the word of God at South-Shoobery in Essex. Dent, Arthur, d. 1607. 1606 (1606) STC 6622; ESTC S116342 31,603 114

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all this without any mingling or growing together of our persons and substance with his for as the vnion of the faithfull one with another as members of one body is not by any reall mingling or growing in theyr persons together but by the bond of the spirit so it is in this our spirituall coniunctiō with Christ Father Sith the Sacraments are seales as you say tell me what it is that they seale vnto vs Child The Sacrament of Baptisme sealeth vnto our consciences the remission of sinnes which is the first part of our iustification The Sacrament of the Lords Supper sealeth Christs righteousnesse which is the second part of our iustification and to say all in a word whatsoeuer the holy Ghost teacheth by the Gospell the sacraments doe confirme and seale the same vnto vs but especially that our whole saluation standeth in the onely sacrifice of Christ offered for vs vpon the crosse Father Which be the principall vses of a sacrament Child There be seuen principall ends and vses of a Sacrament Father Which be they Child First to be seales of the new couenant betwixt God vs. Secondly to assure vs of y e truth of gods promises Thirdly to vnderprop the weaknesse of our faith Fourthly to seale vnto our consciences the certaintie of the forgiuenesse of sins Fiftly to distinguish the Church from Infidels heathen as it were by certaine visible markes and brands Sixtly to witnesse our loue and fellowship one with another and therefore they are as it were the bands of the Church Lastly to put vs in a fresh memory of the sufferings of Christ and the benefits which we haue by his death Father Are our Sacraments of the new couenant the same with those of the old Child They are the same in substance for the same Christ the same faith the same promises and the same hope of eternall life are contained vnder both the couenants but the signes were changed according to the circūstance of time some other differences there be in regard of rites clearnesse nomber and time Rites because their outward forme of administration was diuers from ours clearenesse because that which was obscurely shadowed is now clearely reuealed Nomber béecause they had a great multitude of Sacramentall figures wée as few in number as effectuall in signification as may bée In time because there is nourished in them the faith of Christ to come and ours confirme vnto vs the faith of Christ which is already come and hath accomplished all things which are necessary for our redemption Father How many parts be there of a Sacrament Child Two that is to say the outward signe the inward thing signified Father What is the reason that God vseth outward signes Child Because of our babishnes dulnes in conceiuing of heauenly things for if we were altogether spirituall and angelicall wée should not néede such grosse elements but séeing our spirit is drowned in our body and our flesh doth make our vnderstanding dull therefore the Lord is content to apply himselfe to our capacitie and to teach vs by visible signes and sensible things as sometimes he did Abraham Gideon Ezechiah other his most excellent seruants for this cause the sacramēts are as it were mirrors or glasses wherin we may behold the riches of the grace of god which he bestowed vpon vs wherin also God doth more expresly in a more visible manner testifie his loue good will towards vs then by his word Father Which is the outward signe in baptisme Child Water Father Which is the inward thing signified Child The washing away of sin by the blood of Christ Father Which is the proper end of Baptisme Child The proper end of baptisme is that by this solemne and holy action wée might be knowen by the testimony of men and angels to bée in the number of y e visible Church Father Expresse your mind more fully touching the end and vse of Baptisme Child Baptisme is ordained of God not only to bée a sacrament of our regeneration new birth of the burial of the old man but also to bée a visible testimony of our admission into the houshold of god which is his Church for in baptisme we do giue our names to god put on his liuery coat cognizance and take the oath of allegiance to be true subiects to y e crown of heauen to set our selues with al might and maine against the enemies of our Lord king that is the world the flesh the diuill to bée all for him y t is for his credit and honour not regarding our selues so we may bring glory to him whose we are to whom wée haue sworne allegiance giuen vp our selues wholy to serue him faithfully as our speciall good Lord and master Father Is there not yet some further vse of baptisme besides this you haue spoken of Child Yes there is yet somewhat more for Baptisme is a seale of the couenant betwixt God vs for in Baptisme a couenant is made betwéen the Lord and the party baptised solemnly in the assembly of the Church In which couenant God for his part promised Christ with al blessings that come by him as that he wil be our God forgiue vs our sins remēber our iniquities no more c. The partie baptised for his part entreth himselfe as a couenant seruant vnto God promiseth faithfull seruice with a renouncing of sathan sin and whatsoeuer is against the honor and glory of God and so standeth bound to these couenants and conditiōs Then this couenant being thus solemnly made betwixt God his new seruant is forthwith sealed by the sprinkling or dropping on of water and thus you sée that Baptisme doth confirme and seale the couenant betwixt God and vs. Father But yet wee see there be very few that haue any care to keepe couenants and to performe that solēne promise which they haue made in baptisme before many witnesses yea before God and Angels Child The greater is their condemnation assuredly they shal one day know to their rost what it is to dally with God and to breake couenants with so great a king as all they doe which follow their owne wayes their owne lusts not regarding the commandements of God Father What is the reason that infants are baptised sith they can make no profession of faith and repentance Child There be foure reasons hereof First because they are the séed of the Church Secondly because they are within the outward couenant Thirdly because the promises belong vnto them Fourthly because of such is the kingdome of heauen For to bée borne in the wombe of the Church is vnto infants in stead of faith and repentance for faithfull parents do according to the condition of the couenant apprehend the promise both to themselues their children though not all for wée must leaue vnto God his secret iudgements Father Hauing thus far spoken
or at least that haue knowledge in this present action and such as haue faith repentance and loue Father How shall a man know that hee hath these things Child Thrée wayes First by his setled purpose desire to obey God according to al the commandements of the law Secondly by his loue to the word of god Thirdly by his daily fruits towards God and men Father Who are to be reiected and put back from the communion Child Thrée sorts of men Father Which be they Child First strangers that is such as are vnknowen to the Pastor are not to bée admitted as it is written A stranger shall not eate thereof Secondly Ideots children mad men and fooles are not to be admitted for they cannot examine themselues according to the Apostles rules Thirdly notorious euill liuers by whom the congregation is offended for it is written Giue not that which is holy vnto dogs Againe It is forbidden in the law that any man being circūcised should be admitted to the communicating of the passouer because they were polluted by touching a dead corps and being at a buriall God gaue often charges and commaundements in the law that if any man had vnwittingly defiled himselfe by any legall pollution he might not enter into his owne house much lesse approch vnto the Passouer till he was purified and cleansed by offring vp a Sacrifice Now all these Scriptures do plainely prooue that no prophane or filthy persons as whooremongers drunkards blasphemers riotters and scoffers at religion and such like may be admitted to the holy communion Father What say you to such as shew no loue nor desire to this holy ordinance of God nor once so much as offer themselues vnto it except sometimes at Easter a little for fashion and law sake Child Such do shew themselues to bée little better then miscreants and atheists for they do contemptuously refuse the grace of God which hée offreth in this supper and doubtlesse to abstaine of set purpose is no lesse sinne then to receiue vnworthily For that patient which is daungerously sicke and yet maketh no account of the Phisitions receit and order deserueth no lesse blame then hée which abuseth the same receit that is doth not vse it according to that diet and order that was prescribed him Father If some very bad persons chaunce to creepe in or thrust in themselues to bee partakers of this holy institution is therfore the whole action defiled Child God forbid for wée read throughout the scriptures that good bad haue béene mingled together in matters of Gods worship and seruice both word prayer sacraments and sacifices and sure it is that the wickednes of the wicked cannot defile or pollute either the Sacrament it selfe or any of the godly communicants but onely themselues Father Are all to be admited to the sacrament of the Lords supper which professe saith and repentance either in truth or in shew Child Yes Vnlesse there bée some speciall exceptions taken against them For it is written al the cōgregation of Israel shal obserue it through their generations that is to say all the members of the visible Church which are within the outward couenant Father How ought ministers to deale with many ignorant simple men seely soules which are able to yeeld small reason of their faith are they all to be admitted to the communion or all to be reiected Child As ministers ought not rashly to accept of all that offer themselues without examination and conference so ought they not lightly to shut out any from that which should seale vp their remission of sinnes For albeit they be somewhat ignorant and simple yet finding in them any séeds of religion and sparks of the feare of God shewing it selfe in some tractablenesse to know God and in loue to the word they are to admit them with encouraging and exhorting them to go forward But if with ignorance and blindnesse be ioyned either froward contempt of meanes or méere carelesnesse or open wicked behauiour or profane dissolutenes without remorse when they be dealt withall Then they are with all mildnesse to be shut out All glory be giuen to God FINIS Iob. 11. 7. Psal 139. Exod. 3. Esay 40. Verse 18. Esay 40. Abac. 2. 18 Iohn 1. 7. Mat. 28. ver 19. Act. 4. 24. Heb. 11 3. Heb. 11. 3. Psal 19. Psal 104. ver 27. 28. Col. 1. 16. Col. 1. 16 Ioh. 4. 24. Psal 103. ver 20. Psal 34. 7. Mat. 18. 10. Psa 1. 91. 11 Mat. 18. 10. Esay 9. 2. Iohn 8. 44 2. Pet. 2. 4. Iud. ver 6. Mark 9. Mat. 26. 13 Mat. 12. 26 Eph. 6. 12. Eph. 1. 7. Eph. 6. 12. Iob. 1. 7. 1. Pet. ca. 8. Mat. 8. 29. 2. Pet. 2. 4. Iud. ver 6. Gen. 1. 26. Gen. 3. Rom. 5. Iam. 1. 14. Rom. 7. 15 1. Cor. 2. 14 Heb. 6. 4. Rom. 8. 8. Tit. 1. 15. Iohn 3. 3 Iame. 1. 18 Eph. 1. 13. Rom. 3. 20. Exod. 19. Exod. 19. Rom. 2. 2. Rom. 7. Rom. 7. Rom. 6. 14. Gal. 5. 13. 2. Cor. 3. 8. Heb. 1. 1. Rom. 6. 23. Iam. 2. 10. Gal. 3. 13. 2. Cor. 1. 21. Col. 1. 20. Col. 1. 14. Eph. 2. 13. Heb. 9. 12. Eph. 2. 14. Col. 1. 21. 2. Cor 5. 19 Ioh. 3. 15. Iohn 5. 24 1. Cor. 1. 30 Act. 4. 12. Act. 10. 43. Eph. 2. 3. Esay 64. 6. Iame. c. 13 1. Tim. 2. 8 Ioh. 15. 7. 1. Ioh. 3. 22 1. Ioh. 5 14. Eze. 14. 14 Mat. 20. 22 2. Cor. 12. 9 Luk. 18. 7. Lament 3 8. Eph. 5. 1. Cor. 10. 2 Gen. 15. 9. Iud. 6. 37. 2. Reg. 20. ● Gen. 17. 7. 1. Cor. 7. 14 Act. 2. 39. Luk. 18. 16. 1. Cor. 11. Exo. 12. 45. 1. Cor. 11. 28 Mat. 7. 6. Exo. 12. 41. Num. 9. 6. Leuit. 13. Leuit. 14. Leuit. 15. Exo. 12. 47.