Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	duty_n	parent_n	superior_n	1,710	4	11.5706	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49463	The life of faith Wherein is shewed the general use of faith in all the passages of a Christians life. Together with a discourse of right judgment on Joh.7.24. By H. Lukin.	Lukin, H. (Henry), 1628-1719.	1660 (1660)	Wing L3477; ESTC R213826	80,145	275

41 c. but that Faith is necessary to the right use of it hath been the constant Judgement of the Church of England both in its former and latter constitution and that not only a dogmatical faith but a lively Faith in the mercy of God through Jesus Christ See not only the Confession and Catechism of the late Assembly but the Articles of the Church of England agreed upon 1562. Art 29. The Articles of Ireland Art 96. The Catechisme in the Book of Common-Prayer And if any should object that the Catechisme only saies that Believers are to examine themselves about their faith I answer the duty of examination is not required for it self but as a means to know whether we have this faith because as the forementioned Articles express it without this we cannot partake of Christ but eat and drink to our own condemnation I forbear to cite the Testimony of other Churches or Authors which would be both tedious and needless the thing being evident in it self For consider the Lords Supper as it represents to us spiritual things and we cannot without faith discern the Lords Body and though it may be discerned speculatively by a bare historical faith the fruit of tradition and common knowledge yet we cannot discern it practically so as to have the heart affected therewith but by a lively faith which is the substance of what is past as well as of what is hoped for that is we do by Faith as really apprehend or discern the Body and Bloud of Christ as if we had seen him upon the Cross and it is by faith alone that we appropriate to our selves what Christ hath done and suffered which is necessary to a due affecting of the heart therewith Gal. 2.20 Phil. 3.8 But consider the Sacrament as it offers and seal spiritual things to us and it is certainly of no use to us without Faith For as it is the eye of the soul whereby we see Christ so the hand whereby we receive him and the mouth whereby we feed on him and a dead man may as soon feed upon a banquet set before him as an unbeliever on the Body and Bloud of Christ Yea though this should be granted to be a converting Ordinance yet a concomitant faith is absolutely necessary to our receiving it with any benefit to our selves which is sufficient for my purpose to prove how necessary Faith is for the improvement of all means for the preserving and encrease of our spiritual life and considering this as a seal it is wholly useless to unbelievers the Seal confirming no more than is in the Covenants and they are wholly void and of none effect to those who fail of performing what is required of them therein I shall conclude this with answering a question which may arise from what I have before laid down If Faith be so necessary to a right receiving of the Sacrament how can those adventure to come thereto who doubt whether they have true faith or no This question hath already been discussed by others as Mr. Baxter on the Sacraments p. 191 c. Mr. Ford in his Treatise of the spirit of bondage and adoption 308. Wherefore I shall be more brief in the answer of it And first in Thest I may answer with Mr. Baxter that we must in such cases as these follow the smallest prevalent perswasion of our Judgement though far short of full assurance and as he truly saith if we must act only upon certainty we must sleep out most of our lives for besides the cases wherein he instanceth that we must forbear giving thanks for spiritual mercies as Justification Sanctification Adoption c. till we have attained full assurance it would be destructive to humane Society and discharge children of their duty to their Parents and in some cases and in some suppositions which are by many made all Inferiours from subjection to their Superiours in this case I may say with the Apostle 1 Joh. 3.21 If our heart condemn us not then have we confidence towards God Though we have not such a full perswasion as doth exempt us from all doubting if upon a due examination of our selves our heart do not accuse us of hypocrisie we may come with boldness to this heavenly banquet But now in Hypothesi if one should come to me and make it a case whether he should come to the Lords Supper or no I would know of him the ground of his question if it be any desire that he hath to come to this Ordinance If it be not I shall not trouble my self to satisfie his curiosity but if he do truly desire to come thereto this may help to answer his question I do not think indeed that every desire of coming thereto is an evidence of what may entitle a man to it or fit him for it for then we should have many more Believers amongst us than I can yet hope that we have and it is this which hath caused so many violent intruders and put Ministers to so much trouble to keep those who are unfit from these holy things Doubtless this desire in many proceeds partly from mens impatience of having their faith or sincerity questioned though they are more unwilling to be Believers indeed And partly from those Popish Principles which are so deeply rooted in many of the necessity and efficacy of the Sacraments as if there could be no Salvation without them and no fear of missing salvation if we receive them But I here speak of a true sincere well-grounded desire wherefore I would know of such what is the ground of their desire to come to the Lords Supper and if it be that they might partake of Jesus Christ and his benefits and a greater measure of his grace whereby they may be enabled to walk more worthy of their holy vocation this is sufficient ground for a judgement of charity in those who admit then and of confidence in themselves that they may come with boldnesse thereto and if they should still tell me they dare not come and fear they have no right thereto I should no more regard what they say than if a man should seriously tell me that he would fain utter his minde to me but he cannot speak And if they should further object that they fear though their heart do not at present condemn them yet they may be as the stony ground and in time of temptation fall away and so discover that their Faith was not true I should advise such to come to Christ in this Ordinance as the Campani of old applied themselves to the Romans when they were oppressed by the Samnites Liv. li. 7. their Envoie which they sent to them after a long speech useth these words Quandoquidem nostra tueri adversus vim atque injuriam justâ vi non vultis vestra certa defendetis c. Although you will not by lawfull power defend what belongs to us against injury and violence you will certainly defend what is your own