Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	act_n	faith_n	word_n	2,409	5	4.5217	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81720	A boundary to the Holy Mount, or a barre against free admission to the Lords Supper. In answer to an humble vindication of free admission to the Lords Supper. Published by Mr. Humphrey minister of Froome in Somersetshire. Which humble vindication, though it profess much of piety and conscience, yet upon due triall and examination, is found worthy of suspension, if not of a greater censure. By Roger Drake minister of Peters Cheap London.	R. D. (Roger Drake), 1608-1669.	1653 (1653)	Wing D2129; Thomason E1314_2; ESTC R209198	85,461	218

pell mell to the Sacrament 3. I wish his conversion by entertainment of this opinion be not like that of the Galatians It s a common errour in these loose times to mistake perversion for conversion Such conversion calls for repentance which I wish to this godly man For further confirmation pag. 48. he propounds the tenour of the Covenant in a syllogism thus He that believes shall be saved adde I believe Ergo I shall be saved Then he denies that the Sacrament seals either the minor or the conclusion Answ The Sacrament seals what the Covenant of grace promises but the Covenant of grace promises and not only offers salvation to particular persons Rom. 10.9 That if thou shalt confess c. thou shalt be saved This is evident by the promise of salvation to believers in generall Mark 16.16 John 3.16 What is promised to a whole kinde is promised to every particular of that kinde Let Mr. H. tell me how the Sacrament seals the offer of grace to him in particular and I will tell him how it may also seal the promise of grace or salvation to him or any else in particular Where is it said in Scripture I offer to thee John Humphrey Minister of Froome c. grace and salvation by Jesus Christ will Mr. H. yet deny the offer of grace is made as particularly to him as if he had been named in Scripture Or where is it said Thou John Humphrey shalt not commit adultery c. yet doth not that command reach him as particularly as if he were named He that saies Omnis homo est animal rationale doth he not as truly say that Mr. H. is Animal rationale as if he had mentioned him by name In like manner when the Scripture saies All that believe shall be saved doth it not say that Mr. H. believing shall be saved If therefore Mr. H. de facto do believe it promises salvation as particularly to him as if he were mentioned by name or that I believing shall be saved as if my name were in the promise Where the condition is performed there the promise is absolute but when I believe the condition is performed Ergo the promise That I shall be saved is absolute This premised I resume What the Covenant promiseth that the Sacrament seals The Covenant promises that I shall be saved in particular Ergo the Sacrament seals that I shall be saved in particular But this is the conclusion which Mr. H. denied to be sealed by the Sacrament Next for the minor of his syllogisme namely That I believe I shall prove against him that this is also sealed in the Sacrament not to all Receivers but to all worthy Receivers thus as formerly What the Covenant ensures that the Sacrament seals the Covenant assures me that I believe Ergo the Sacrament seals to me that I believe The minor which onely is questionable I prove thus That which gives to me clear evidence that I believe that assures me I believe The Covenant gives me clear evidence that I believe Ergo. The minor is good because the Covenant affords infallible signes and evidences of faith in what heart soever it is and so of faith in my heart particularly or in any other heart whatsoever As therefore by the properties of a man I may know my self to be a man so by the properties of faith held forth in the Covenant I may know my self to have faith That Gospel which saies He who receives Christ for righteousness c. believes the same Gospel saies That I receiving Christ for righteousness do believe and so by consequence it faith absolutely that I believe But what the Covenant affirms that the Sacrament seals or ratifies namely that I believe in particular And this is the minor which Mr. H. denies to be sealed by the Sacrament For clearer explication consider that the minor or assumption of the Syllogism of assurance depends partly upon faith and partly upon sense or experience upon faith that the evidence is right in actu signato and not a false evidence upon sense or experience in actu exercito that this right evidence is in me For as a false evidence in me so a right evidence without me are both equally null and invalid as to assurance For example Would I know my faith is right and thereby come to assurance that I am in the state of grace I must look into the Word by a direct act of my understanding for a true and undoubted evidence of faith and into mine own heart by a reflex act whether that true evidence of saving faith be indeed in me As in the Syllogisme of assurance about my particular resurrection at the day of judgement the major That all men shall rise is in tearms in Scripture the minor That I John or Roger am a man is not expresly in Scripture but depends partly upon faith as to the essentiall notes of a man recorded in Scripture partly upon sense I finding by a reflex act that those essentiall signes of humanity are in me from both which the conclusion flows necessarily that I in particular shall rise at the day of judgement And indeed had not a conclusion drawn partly from faith and partly from sense been firm Christs apparitions had not been a solid argument to confirm the resurrection which yet he proves partly by Scripture out of Moses the Prophets and Psalmes partly by sense and experience Luk. 24 39 46. and though it be possible in some cases sense may be deceived yet a man in his right wits may easily know that hic nunc sense is not deceived And were not this true no man could possibly be convinced of his estate or that he is a sinner or that his life is frail and short or that faith and repentance is his duty or any other Divine truth that concerns himself in particular since it s no where said in Scripture Thou Roger art a sinner thy life in particular is frail and short faith and repentance is thy duty but all these in Scripture are expressed onely in generall tearms Yet I hope it s as true de fide that faith and repentance is my duty as if the Scripture should say Thou Roger must believe and repent c. The major then in the Syllogisme of assurance is in tearms de fide The minor also as to the truth of the evidence is expresly de fide but as to the inbeing of the evidence it depends upon sense and experience the conclusion is de fide by necessary consequence though not in express tearms Now whatsoever is de fide that is sealed in the Sacrament so are all three Propositions in the Syllogisme though the minor is partly of faith and partly of sense therefore all three Propositions of the Syllogisme of assurance are sealed by the Sacrament contrary to Mr. H. his Assertion And since the minor in the Syllogisme of assurance namely that I believe is the conclusion in the pros-Syllogisme it follows

admitted Lu. 14 29 how came the unthankfull Guests to be excluded by the Lords own command who yet had farre better excuses to keep from the Sacrament then many of our Professors have Luke 14. 18 20. 4. If this be meant particularly of the Lords Supper then let me ask Mr. H. whether some worldly occasions may not justly excuse our absence and whether all are judged there unworthy who are sometimes kept from the Lords Supper by their worldly occasions The weightiest occasions cannot excuse any from the Marriage Feast But I think Mr. H. will not deny but some worldly occasions may excuse a man from the Sacrament as is evident by analogy Numb 9.10 More might be added to shew the weakness of his plea from these parables But whereas he addes pag. 10. Now who is that faithfull steward that gives the houshold their portion of meat in due season but these that are thus doing that is who admit all comers as himself there interprets What a gross sensless and profane interpretation is this For 1. What an easie matter is it to be a faithfull steward if this faithfulness lie in admitting all pell mell to the Sacrament 2. Will it not follow by this rule that the profanest Ministers who are most for free admission are the most faithfull stewards 3. That the most pious and conscientious Ministers who dare not give this bread of children to dogs are therefore unfaithfull stewards Lord whither will not a selfish opinion lead a man Whereas he there addes That Iohn Baptist admitted all comers to Baptisme yea even those whom he calls vipers Answ 1. He saies but proves not that Iohn did baptize all comers 2. Matth. 3.6 It s noted that they who were baptized confessed their sins and so made publick profession of their repentance Let our people do that privately before the Eldership which these did publickly before all the world or if they please let them do it publickly before all the world as the former did and see if we refute them to the Sacrament Should we require confession of sins in every Receiver before admission to the Lords Supper we should be branded with a witness as pleaders for Auricular confession We onely desire a profession of their faith before receiving which though weak yet if true in the judgement of charity we dare not refuse such And because we are sure there can be no faith without knowledge therefore as we our selves have been tried by others and that willingly we think it our duty to try the faith and knowledge of all under our charge and if we finde any grosly ignorant as we dare not at present admit them so we are willing to take pains with them by instruction to fit them for the Sacrament in future Whether this be more pleasing to God or the admission of all hand over head I appeal to the Readers judgement and to Mr. Humphrey his conserence Whereas for further confirmation he adds Adultis eadem est ratio utriusque Sacramenti Answ I mean Catechumeni I deny it if taken in the latitude For 1. Heathen may be admitted to baptisme but not to the Lords Supper by his own grant 2. Taking this Maxime for granted what follows but that as persons to be baptized must profess faith and repentance Mat. 3.6 Act. 8.37 so must they also before receiving which makes much for our purpose and against Mr. Humphrey His last proof is drawn from Act. 10.28 upon which instance he concludes with a rhetoricall Doxology pag. 11. I thank God I have learned this same lesson with a satisfied conscience to esteem no man unclean but all unless excommunicated free in the use of Gods Ordinances Answ 1. That God who had taught Peter to count no man unclean taught Paul to count some men unclean yea persons within the Church and not excommunicated Tit. 1.15 16. 2. Let Mr. Humphrey shew me the force of this consequence Peter was commanded to converse with a godly man though levitically unclean as not being circumcised and a proselyte which uncleanness after the death of Christ was taken away Ergo Paul ought to converse with a profane Christian that is morally unclean How sutable this is to Scripture see 1 Cor. 5.11 Further Peter is commanded to preach the Word to Heathen that were comers on and ready to receive it ergo Paul may administer the Sacrament to all ignorant and wicked Christians that reject Christ and his Word I wish he would play the Logician more and the Rhetorician less in matters of this nature lest he be found in the number of those Rom. 16.18 who by good words and fair speeches deceive the hearts of the simple 3. Consider how he contradicts himself as well as the truth pag. 3. he excluded Infants and distracted persons here his charity is so large as to exclude none but excommunicated persons 4. That by excluding excommunicated persons from the Word preached he runs into an uncharitable and dangerous errour hath been formerly proved which I will not here repeat Much more might be added had I leasure to follow him in his wild-goose-chace I think he may well be accounted a Master of Arts at wresting the Scripture and whether he hath writ more words or errours seems to me a disputable point For a further flourish in the same Page he heaps up Texts of Scripture that hold forth the offers of free grace to all which make as much for free admission to the seal of this Sacrament as an offer of pardon to all rebels proves that even those rebels must have their pardons sealed who stand out against their Prince as well as those that come in and submit upon pardon offered Let Mr. Humphrey and all the world know that we desire to keep none from the seal who will please to make it out to us that but in the judgement of charity they have a right to the thing signified Which may serve to take away that wonder of his How we can have the conscience to turn them away from the signes and means of grace in this Ordinance to whom the Gospel offers Christ freely Answ 1. With what conscience can he exclude Infants distracted and excommunicated persons to whom the Gospel offers Christ as freely as to any yea each of which may have the things signified and yet be denied the signe 2. Not generall offers of Christ but our actuall receiving of him visibly is the rule of admission to the Sacrament But how many persons do visibly reject Christ at least by consequence Tit. 1.16 and they who visibly reject the thing signified may justly be debarred the sign till they manifest their repentance Thus much for his proofs from Scripture Let us now proceed to his reasons and see whether he be better at argument then at quotation His first Argument is The Sacraments are verbum visibile a visible Gospel c. therefore the same latitude must be granted to them both meaning the Word preached

2. It s a commendation too high for any mortall 3. I shall be bold to tell him that in this self Encomium he speaks falsly Did ever any meer man since the fall indeavour his utmost de jure that all his Flock might be worthy receivers such are all that come prepared Doth he not know that one worthy in Christs account must 1. Be converted 2. Unblameable yea exemplary in his conversation 3. Actually prepared by exciting and acting the Sacramentall graces And hath Mr. H. indeavoured his utmost de jure that all his people should be such nay hath he indeavoured his utmost de jure that himself may be such Did he never since he was a Minister fail through carelesness yea wilfulness sometimes in praying for his people in preaching in example in private reproof admonition encouragement triall c. Is he without sins of weakness carelesness yea sometimes wilfulness as a Minister and dares he cry at Christs Barre as he boasts in his Book That he hath endeavoured his utmost de jure that all come prepared If this smell not strong of sublime Pharisaisme Luk. 18.11,12 I beseech you what doth You saw his pride formerly in censuring others and very many far his betters mark now how the bladder swells with self conceit and applause The Lord help him to see the beam in his own eye who is so quicksighted to espy a moat in his Brothers eye It s well therefore that in his last and third Edition he begins in part to cry peccavi pag. 26. in these words This I suppose but wo is me if I justifie my self who am a man of unclean lips and dwell in the midst of a people of unclean lips eminent onely in our failings Ans 1. It seems then this proud and confident assertion proves at last by his own grant but a supposition 2. Suppositions though false may be grounds of truth but false suppositions asserted as here are many times dangerous and pernicious untruths 3. For any to assert he hath endeavoured his utmost de jure in a course or series of actions is a most dangerous falshood both for the Assertor and the receivers 4. That his own conscience checkt him for this proud and false assertion is apparent by those expressions But wo is me if I justifie my self c. Yet what higher self justification can there be then to stand upon tiptoes with God and say I have endeavoured my utmost de jure A godly man may in humility and sincerity use the words of the Pharisee I thank thee O God I am not like other men But what godly man dares say to God I have endeavoured my utmost de jure The Lord give him grace fully and publickly to retract and not to minse or excuse his pride in this particular lest God one day shew him to his cost the vanity of his former assertion and latter supposition and he be found in the number of those righteous ones who need no repentance of pardon Matth. 3.13 Luk. 15.7 6. He humbly confesseth all their and his own sins as Hezekiah desiring true repentance and a pardon for all his and their omissions Answ 1. If here he speak really and confess and beg pardon for his Ministeriall as well as personall omissions I cannot but approve it as an act of humility after his former vaunting But then note how he contradicts his former proud assertion I wish his book and heart too were fuller of such contradictions both for his own and his peoples sake If he have done his utmost de jure what need he desire pardon for his omissions If he be guilty of too many omissions how hath he endeavoured his utmost de jure 2. Will confession of our own and others sins serve the turn without proportionable indeavour to reform our selves and others in our places What is this but to lye in the ditch and cry God help us And if the unworthiest may enjoy the priviledges of the most penitent and humble Christians is this like to reform or to harden them as if they were as good as the best Should a Physician thus venture the issue upon God and give physick that might kill as well as cure I think no wise man would judge it an act of faith but of high presumption on Should any onely give warning of danger and not labour actually what he could to prevent it all his warning will not quit him of murder before God Is crying after a wandring sheep enough to save it out of the pit the Apostle Jude sure was of another minde Jude vers 23. pulling them out of the fire 3. What doth he in his confession and prayer for pardon more then we do be Communicants either really or visibly never so worthy in an Evangelicall sense onely here we go beyond him in our actuall care and indeavour to fit all sorts for the Sacrament by personall and particular examination counsell and prayer which he doth not yet he thinks he hath indeavoured his utmost de jure we though we do far more then Mr. H. are assured we fall very short of doing or indeavouring out utmost de jure and believe that the best Minister under heaven never yet indeavoured his utmost de jure to fit his people for the Lords Supper Upon all which accounts well weighed I believe Mr. H. hath little cause to boast of his innocency or bring that for an argument to justifie his free admission as he doth pag. 25. Two other considerations he is pleased to adde ex abundanti the first drawn from the command and good of coming p. 25. For the Command I ask Where doth Christ command all to receive If it be urged He bid all the Apostles to receive An. Were there no other Church members but the Apostles what thinks he of Mark Luke Nathanael and many other Disciples that received not I but he bid all present to receive yea Judas himself Ans 1. Supposing Judas were present he as well as the rest being an eminent professor 2. A very knowing person 3. Not legally convinced of scandall I see not how he could have been denied the Sacrament I but the Apostle bids all members of the Church of Corinth come and receive Ans 1. Let him shew that also if he can from the Text 1 Cor. 11. 2. I am sure he convinces and threatens all that come unworthily but I see not where he commands all to receive absolutely 3. Why should Mr. H. or any put those asunder which God hath joyned together namely examination and receiving The Apostle 1 Cor. 11.28 saies Let a man examine himself and so let him eat Mr. H. saies Let a man eat though he do not examine himself Object Upon this account a naturall man also should not attend the Word preached since he cannot hear it worthily before conversion Answ Not so the Word is the instrument of conversion so not the Sacrament therefore naturall men as well as others must hear that