Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	covenant_n	seal_n	seal_v	4,393	5	10.3434	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90686	A scripture-rale to the Lords Table; or, Observations upon M. Humphreys his treatise, intituled, An humble vindication of free admission to the Lords Supper. Tending to discover the loose and prophane principles therein suggested. Published for the undeceiving the weak, and removing offences occasioned by it in the practice of reformation. Being the result of the discourses of some preachers in the county of Gloucester near Stow on the Wold, at their weekly meetings. / Digested by Anthony Palmer pastor of the Church of Christ at Bourton on the Water.	Palmer, Anthony, 1618?-1679.	1654 (1654)	Wing P218; Thomason E1496_2; ESTC R208631	72,178	194

and none shall let it Isa 43.13 The good Lord pardon us if we are not cleansed according to the purifying of the Sanctuary We shall yet for further satisfaction briefly give an answer to the most common objections to and misunderstandings of our practice It is enquired in what relation do we conceive our selves to stand unto the rest and how doe we esteem of them 1. As to the weak but not obstinate that have not strength enough to come up to this practice we conceive it the Ministers duty to labour their convincement in publick and private and the united Brethren to do their duty by praying for them and to labour to draw them on to them by all good wayes and means and not to neglect them 2. To such as peremptorily deny to subject to Christs Discipline upon indeed a profane account they doe virtually excommunicate themselves at least from that particular Church for being called upon to walk with them in the subjection and fellowship of the Gospel they utterly refuse so to do but will continue in that loose estate and though they were baptized yet by their refusing to subject to Christ they are as Vrsin speaks Deficientes à suo Baptismo Cap. de discip excom such as for the present make void the fruit of their Baptism though if they are after called we do not assert a necessity of renewing it and to admit such to the Lords Supper were as that acute Author justly saith and is evident from the Word to confound and make one the Church of Christ and the Kingdom of the devil as we shall God willing demonstrate in this Discourse and though they pretend to professe and know God yet factis negant foedus Dei they deny him and his Covenant in their works and lives Tit. 1.16 and so ought not to be admitted to the Seals of it So that such persons refusing to own the Covenant of God into which they were tendered in Baptism Jesus Christ in his Offices and Discipline and the fellowship of that particular Church whereof he pretends to be a Member being called thereunto or by their ignorance and profanenesse not fit to be received what need any formal act of Excommunication passe upon them Specially first Since there was never any such former orderly receiving them into the compleat Communion of the Church upon their professed faith and obedience before the Church nor did ever give their consents to submit to Discipline Secondly Neither is there any way how they should be rightly excommunicated for that the major part of the Church is corrupt which we may well suppose in most of the mixt Parothial Congregations in England and so will not excommunicate nor are fit to do so nor fit to choose Officers to do it Besides as we have formerly hinted we never heard that either the Presbyterian or Congregational Brethren do excommunicate such as submit not and therefore we rather wonder the more why this should be kept up as a note of difference between them when practice confutes it 3. It is objected that we propose a Covenant we answer for the satisfaction of any that we propose the Covenant establisht in Christ Jesus The professing to enter into which we insist upon in order to a persons partaking the seal of it and those who require profession of repentance and faith in Christ before the Presbytery do in substance the same thing for Knowledge Faith and Obedience are the graces of the Covenant 1. It is most evident that Faith and Repentance in Christs and the Apostles time were expected and required to be professed from the person to be baptized 2. 'T is manifest that backsliders from this profession were not to be admitted to further Communion as Simon Magus And that those who brake bread Act. 2.42 continued in the Apostles doctrine and fellowship It is also evident that in the purest times the Sacrament of Baptism was administred to the party entring into Covenant Credis Credo Abrenuncias Abrenuncio Dost thou beleeve I beleeve Dost thou renounce I renounce Plainly it will then follow that it is the duty of those who are baptized in Infancy after they have gladly heard and received the Word to own profess and enter into the Covenant of God into which they were tendred in Baptism and to joyn themselves by a free expressed consent to the Communion of the Church that so they may continue in the Apostles doctrine and fellowship and breaking of bread c. This was appointed to be the practice of the Church of England and other Reformed Churches to require this and so none to be esteemed in the compleat Communion of the Church without it and therefore not to be admitted to the Lords Supper till such a covenanting submitting and joyning We finde holy Bucer much lamenting the want of this practice in an Epistle to Calvin Vtinam ficut istud foedus civile hìc aliquando redintegrassemus sanxissemus foedus vitae aeternae quomodo vos conati soli praestitistis Calvin epist fol. p. 509. Further Martyrum Ecclesiae severa Disciplinae religione erant conjunctae c. Speaking further of the Churches there Nisi Christo Domino sunt penitus insiti ejus quoque Disciplinam inter se restituant de ipsis miserè metuo Non desunt in omnibus ordinibus qui restitutioni solidae communionis Disciplinae Christi adversantur Which we english for the weakest that they may observe the concurring judgements of holy men as to our own practice Oh that we had renew'd and establisht the Covenant of eternal life as we have done a civil Covenant The Churches of the Martyrs were joyned together by the severe Religion of Discipline I miserably fear what may become of our Churches unless they are more closely graffed into Christ and that they restore Discipline among themselves There are some of all orders who are against the restoring of solid fellowship and Discipline Now as that which is styl'd a Church-Covenant so much debated among the godly we take it to be no more then such a mutual agreement and joyning together mention'd that solid fellowship and Discipline may be set up else how can there be an unity and fellow-membership in a particular Church Say such even who dispute against this practice This is imply'd in the very principles of Christianity We then apprehend it is not unlawfully but indeed necessary expresly to profess what flows from the principles of it specially in this case where 't is a mans own free act that constitutes him a member of a particular Church Such a Profession and express consent to walk in fellowship and to submit to Discipline we call for and we believe without it it will hardly be set up unless a catechistical answer or two of a person examin'd though never so dead-hearted and a close enemy to the power of godliness shall be thought enough which will be to settle again where we were in old

apostatize that were received into the Church as bought by Christ which is meant by their denying the Lord that bought them must they be continued and admitted to the Lords Supper then this is the argument Such as bring in damnable heresies and deny Christ may and ought to be admitted to the Lords Supper It seems Turcism and Christianity may well enough mix with Mr Humfreys his good leave We had thought at least Hereticks were to be rejected by 1 Titus 3.10 His next Scripture is Heb. 10.29 compared with 2.9 2 Cor. 5.14 There are some that are sanctified with the blood they trample upon c. Answ From hence he would argue Tramplers on the blood of Christ may come How tender is Mr H. of his Saviours blood But saith he they are said to be sanctified though tramplers Answ That is they were externally sanctified or set apart in Baptism but now by their Apostasie and falling off from Christianity they did slight and scorn the blood of Christ as a common thing not worthy to be owned Now what 's this to his purpose 'T is said they had forsaken the Assemblies of the Church v. 25. therefore they did not come to the Lords Supper but were indeed such as had sinned against the holy Ghost But yet tender Mr Humfrey is pleased to stile these branches of Christ though ungodly Professors It seems with him ungodly Professors renouncers of the faith tramplers upon the blood of Christ Apostates damnable Heretiques must be in a visible esteem branches of Christ and so admitted to all Church-Priviledges even the choicest the Seal of Christs Supper for Mr H. puts up an absolute plea for them What can a man more strongly plead for the kingdom of the devil then this We beleeve his prophane party will be here ashamed of him Yet the confidence of the man is such that he cries Victory to himself and followers upon this most absurd and abominable arguing and abusing the holy Word of God Observe Reader he puts the stresse of his cause mainly upon it If thou art so blinde senslesse and mad to beleeve him he tels thee the matter is ended on his side And further That an outward historical faith gives an outward Church right to the elements Answ We deny it if it appear to be but an historical faith by an ungodly life The fourth Objection he undertakes to answer is The Seal is set to a blank if all be admitted He Answers first by opening how the Sacramentis a Seal Not of our faith but of the Covenant on Gods part Now saith he the Covenant and Seal remain firm and all the unbelief in the world cannot make it of no effect Answ 1. The Scripture saith that Circumcision to Abraham was the Seal of the righteousnesse of faith Rom. 4.11 2. If it be the Seal of the Covenant on Gods part as of one party being agreed yet if a soul do not accept of and agree to the terms of it it is but as a blank to him there being not a mutual astipulation and agreement on both parts and so such a soul hath no good by it If by this he would encourage a poor trembling soul who doubts of his faith he may make use of it 't is not of such we here dispute of But he puts the Objection forward viz. Were it not absurd for a man to set his Seal where there hath been no agreement and transactions before so do unregenerate men who come to the Sacrament without that solemn giving up the soul to God as he ought who enters into Covenant with him To this he Answers That there are too many come absurdly and wickedly c. Now saith he Though the receiver fail on his part in his solemn mutual engagement whereof he is to repent yet as for the Minister and Church there is a true seal to a true Copy c. Answ Now we reply to him There is a true Seal to a true Copy but not to be delivered to rebels unlesse they come professing humbly to accept the terms of it Here is the thing we stick at we require and so we verily beleeve doth the Lord that the Receiver ought solemnly to professe and give up himself to God and enter into Covenant with him before he be admitted by them to the Seal of it if the person do not this in sincerity let him look to that but that he do it is the Churches part to require of him without which we beleeve he cannot fully acquit the Church as he undertake to do p. 47. And without this instead of nothing being out of order as he speaks there is hardly any thing in order Now if the receiver do this the Minister and Church receive him in the judgement of Love as a regenerate person and so they do not sin in offering the Sacrament as a Seal on Gods part But saith he The Sacrament seals generally the truth of the Covenant freely to all engaging them unto it and the interest and benefits of it to every single person upon the terms conditions tenour of the Gospel Answ With this notion which he saith hath layn as an Embryon a long time he professeth himself and another piercing Godly man to be converted with it We shall not judge them in this their conversion but take boldness from the deceit we have learned in our own hearts That 't is no hard matter to get distinctions to pacifie the conscience in a troublesom work as the practise of Reformation is We answer the blood of Christ seals the Covenant of God but when t is offered in the sign of it the Sacrament it is to such persons who accept of the Covenant upon the terms and conditions of it as himself speaks and of the blood of Christ thereby signified and it seals to none but to them who have communion with the blood of Christ 1 Cor. 10.16 therefore it doth not generally seal to all The Sacrament is not said to seal the Covenant to all t is the Seal of the Covenant but it seals it to none but to the Believer who is to engage unto it first Sincerely as to his own interest in it Secondly Professedly and explicitly as to the Churches satisfaction To seal any thing to a person implies a reciprocall agreement We humbly take leave to say that as he professeth his greatest satisfaction in this argument his greatest mistake lies in it in confounding of things that ought to be distinguished We say the tender of the Covenant is first in the preaching of the Gospel upon which beleevers professe to own and accept of and enter into it not by a meer tacit coming which having done before the Lord and the Church then as the Sacrament shall be administred the Seal is annexed to it and a beleever receives the blood of Christ Jesus as a Seal of Gods promises in the remission of his sins and so to every covenanting person professing to do so the Covenant is

such inconsequent reasoning 2. His second consideration That the Gospel offers Christ freely to all c. without qualifications so there be a present giving up himself sincerely to him And yet none but such as shall be qualified after their mindes must come to the Sacrament Answ But would he have no qualifications upon a soul that comes to the Sacrament no repentance no faith c. Doth not his sincere giving up himself unto the Lord as his Lord and Saviour imply these But what if this soul should before the Minister and Church before he comes to this Ordinance professe that in sincerity so farre as he knows his own heart he doth give up himself to the Lord and his people Would this take off from the free tender of Christ Further saith he Is Christ offered as a free gift in the Word and must we not come Without our price and money to this Ordinance c. Answ The Authors ingenuity were desirable here Do the Preachers when they call for Repentance and faith in such as come to this Ordinance and sutable conversation do they make this buying of Christ Besides The Word is to begin and work faith this Ordinance supposeth faith for it is supposed the bargain 's made before the conveyance is sealed that a soul receives Christ before Christ seals his love to him His third consideration That the Gospel way is the best way to bring souls to Christ Let saith he a mans heart be fully convinced of the free grace of God in Christ his heart can stand it no longer out against his conversion Answ This is true but what to purpose in his Argument Is every mans heart so convinced that hears the Gospel He must first profess to have his heart convinced of the free grace of Christ before he can rationally desire the seal or it can rationally be given unto him Aye but saith he when the Word is preacht Covenant opened Seal applied the Message of reconciliation comes in its full vertue to convince c. But Sir keep to your rule the Gospel way is the best way c. Was this ever the Gospel way or is it any where prescribed in it Was not conviction alwayes profest before either Sacrament was administred We are well assured he cannot shew any precept or example to the contrary in the Gospel Therefore this huddling of things will not passe 4. His fourth consideration sure a hasty one is this The Gospel is a peaceable Gospel an embassie of peace now how shall this peace be kept if we go to make separation at this Ordinance Answ The truth is a sufficiently worldly and carnal Argument but Reader observe may not the same reason be urged against the preaching of the Gospel too Doth not this breed disturbance c. Yea is not this reasoning directly against what Christ himself delivers shall be the effect of the preaching of the Gospel Matth. 10.33 34. I came not to send peace but a sword I am come to set a man at variance against his father c. And a mans foes shall be those of his own house c. And elswhere I will gather you one of a family and two of a City c. Jer. 3.14 Now is not the Gospel a Gospel of peace that is to the soul which receives it in which sense it is an embassie of peace because it will make such work in the world by the opposition of men against it May it not as well be said O the Gospel will make disturbance How shall the peace be kept Whereas it is on purpose to separate the kingdom of Christ from the world The truth is this argument is of so little weight that therefore such a separation as keeps off ignorant and profane persons from the Supper ought to be because it will disturb the consciences of such and may by grace awaken them to a consideration of their own condition and not longer be flattered in the customary carnal way they have been lulled asleep in He next states the case of a poor wounded sinner as if it were meant any such should be kept off by godly men who plead for the purity of this Ordinance We plead against such as are whole in their own opinions ignorant profane revilers and not wounded sinners if they declare themselves poor sinners and wounded no doubt but they will be received We shall not adde any thing to the other part of this consideration it being but a repeating of what is before urged His second Reason is drawn from the nature of a visible Church which saith he is a number of such as make profession of Jesus Christ and so are Saints by calling whatsoever they are in truth the essential marks whereof whereby it subsists as visible is the preaching the Word and administring Sacraments Answ Not to dispute this How far the preaching of the Word and administration of Sacraments are essential marks The Word may be preacht to those that are no Church and the Sacraments administred to a false Church Ordinances are rather food and maintenance of the Church then the marks of it There may be Churches in a large sense that may have no right Gospel-constitution and yet have these Ordinances as begun meerly by the command of the Magistrate to subject to such forms he prescribes and not by the preaching of the Gospel and a voluntary submission of a people to it and such are not properly Saints by calling It is possible there may be such Congregations in England c. Will you stile affected-ignorant persons scoffers at instruction and the power of godliness obstinate hereticks Saints by calling though they make profession of Jesus Christ Surely this destroyes their profession Therefore it may be added that a Church is coetus fidelium a society of believers that profess Christ and his Gospel and practise answerably and are answerably united by mutual agreement who submit freely to Christs Discipline But he goeth on Now unless men will be so bold as to divest our mixt Congregations of the name of the visible Church they cannot take away one essential note in the free use of this Ordinance Answ But Sir there is much difference between the reforming of a Church that there may be a due and justifiable use of this Ordinance and a taking of it away which we know none but fanatick persons who deny the use of this Ordinance to do But he will prove That our mixt Congregations ought to have the use of this Ordinance both from Christs doctrine and example His Doctrine In the Parables of the little and great fishes in one net good and bad called to one feast the chaff and wheat in one barn tares and wheat in one field Mat. 13. which must grow together till the day of Judgement and so no separation Answ Briefly Those tares we understand with most reformed Expositours to be close hypocrites and nor of open profane persons and revilers of the Gospel-Ministry and of the