Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	confession_n	faith_n	3,345	5	5.8249	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42880	Panta dokimazete a sermon treating of the tryall of all things by the Holy Scriptures, the confest rule of faith and practice : shewing the deplorable abuse of that rule, with an attempt touching the examen of ceremonies / delivered in St. Paul's Cathedral November 8, being the xxi Sunday after Trinity, by J.G.	Goad, J. (John), 1616-1689.	1664 (1664)	Wing G902; ESTC R535	23,350	40

be proved to be not sincere by the strength of Reason as to deny Tribute to Caesar and yet see the superscription to wipe the outside and let the inside be filthy to behold the mote in my brothers eye and not consider the beam in my own eye to be uncovered in the presence of my Master and not to shew the same reverence in the presence of my God I could adde more but I shall be too long on this point only this must not be omitted That Religion without Reason may carry us into a Frenzy I would this Land of ours did not shew you the truth of what I deliver The Spirit of God is no frantick Spirit but the Spirit of love and a sound mind 2 Tim. i. 7. The Apostle asks his disorderly Corinthians what they mean Will not they say that you are mad 1 Cor. xiv 21. The Apostle would not have us be of a crackt Religion If then the Light of Nature implanted in us be such a Light which we must have recourse to when the case serves if that must also with the holy Scriptures have some share in proving all things then we are something toward a settlement we have what will keep us sober at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks Rom. xii 3. We shall put up no hideous impudent pretences that shall dare to thwart this Light we shall not be wild or brutish with the untamed Heifers or the wild Ass that snuffes in the Wilderness we shall not be like the populous Fish of the Sea that have no Ruler we shall not preach down Crowns and Scepters the Ordinance of God and Nature and set that new Magistrate the People above them On pretence of Freedom we shall not bring in Confusion and invade other mens Estates on the Plea of Saintship we shall not from the example of Jael Phineas and the Canaanite preach hideous Massacres of all the Loyal Party to such numerous Congregations which are able to do the feat we shall not with those Fanaticks in Jeremy vii 10. believe that we can possibly be redeemed even to commit such abominations we shall have none strip themselves of Shame and Garments and display themselves Naked through our once civil Streets none will desie the civilities of a salute we shall not study to do things quite contrary to humanity only because all mankind that were in their wits had done so before we shall not forget we are men because we are fellow creatures we shall save our natures if we do not save our souls And so much for the first particular Prove all things which concern Conscience by the Rule of holy Scripture but at no hand excluding the Light of Reason or Nature Our second particular treats of the proof in matters of Faith Faith strictly so called in which sense not every point of Spiritual Knowledge is an Article of Faith i. e. necessary to salvation the Scriptures are the Rule of both Faith and Spiritual Knowledge but so as their interpretation keep a fair correspondence with the Rule of Faith the Creed the publick confession of Christ from the first minute of Christianity made in the Church by all the Candidates of the holy Baptism as you hear by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first Person I believe c. Which confession is brought down to after Ages not in Tables of Stone saith Saint Hierome but in the hearts of them that believe unto righteousness and in the mouths of those that have made confession to salvation For to this very practice doth the Apostle there referre Rom. x. The greatest searchers into the annals of the Church Voss de Symb. confess that the Apostles Creed as now it stands was in use above twelve hundred years ago viz. before four hundred years after Christ Let us take their grant and let us ask them in the Name of Christ Was the Apostles Creed then thought an Innovation such inferences giddy people are apt to make But if we look into the Scriptures there we shall find that Catechism into the Faith of Christ and Confession of the same is elder then the very name of Christian Acts xi 26 as it must be because nothing else could give them that name Elder by some years then the writings of the New Testament Saint Lukes Theophilus was catechis'd into Christian Religion before the Evangelist wrote his Gospel S. Luke i. 4 The Creed and the summe of Christianity differ secundum magis minus a straiter and a larger compass the Creed believes the Son of God the summe of Christianity saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one substance with the Father This believes the Resurrection of the Body that explaines it self a Shining and Glorious Body they differ not in substance but as the Bud and the Rose in Explication only Now the summe of Christianity is the Immediate Rule of Faith the Scriptures being the Rule quatenus They contain in them this great Pawn and Pledg the grand Depositum of our Religion This Depositum was left with the Church and also committed to writing Left with the Church thence the Apostle exhorts in in several places to hold it fast So 2 Tim. i. 13 Hold fast the Form of sound words in Faith and Love which is in Christ Jesus Observe first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Form of sound words a Draught a Breviate so Ptolomy calls his Maps of the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Form and a Rule Thus is our LORD's Prayer a Form of sound words and a Rule viz. of Prayer the Decalogue a Form of sound words and a Rule of Life Observe 2ly a Form of sound words or rather sound Articles and Propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for single words are not capable of soundness or of the contrary Thirdly the Contents of this Form the Credenda and Agenda as all Creeds rightly understood do contain Matters of Faith and Matters of Practise witness that Article of Remission of sins Gloriously and Catholickly explained by I believe one Baptisme to Remission of sins Now these Credenda and Agenda the Apostle calls Faith and Love which is in Christ Jesus Next that this Form must be held fast that 's some signe it was of no unreasonable extent it must be grassed first before it can be held fast such as doth not overlade the Memorie as the Apostle seems to speak 1 Cor. xv 2 where he is explicating the Articles of the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Construe it how you please it makes for us Now to tell us that at first Voss de 36. Symb. dep 3. p. 14 it was enough for the Baptized to profess Belief in the Lord Jesus or the Name of the Father Son and Holy Ghost Act. ii ch viii 12 c. is contrary to those very Scriptures and Reason For he that believeth in the Lord Jesus doth not believe in those two words only but in all those Great Things concerning him All that he

hath any way done and said to the Redemption of the world his immaculate Conception his Passion Resurrection Mission of the Spirit and the end of all the blessed Remission of our sins And thus we have a Little Creed at least And 't is evident that the very Institution of Christ points at a larger Form when he hath appointed all Baptized Persons to profess Belief in the Father Son and Holy Ghost S. Matth. xxviii Belief in their Names too which in the First Person cannot signifie less then God the Father Almighty Creator of the World and that 's all the Apostles Creed expresses and the Third Person the Holy Ghost cannot imply less then the Lord and Giver of Spiritual Life as the Nicene Creed hath it which yet the Apostles Creed spares to express It must not be denied but that the Antient Confessions of the Church of God in several places did not agree to every title or syllable the East and Western Church had several Forms as to this matter nay that of Aquileia in the same Italy differ'd saith Ruffinus from that at Rome But let it be considered that there was no Confession recited in publick but was in order to Baptisme yea and what presupposed a Larger Catechisme of the Novice into the Mysteries and Duties of Religion and then where will be the variety or will it not be fupplied out of the Principles premised to a perfect Agreement To illustrate this bating the Descent into Hell as the Romane Creed did and the Communion of Saints with Aquileia of which we cannot discourse here what is there in the Creed but is witnessed to have been there and naturally must be from the beginning For could any Confession leave out the Article of Remission of sin What and be a Confession in order to Baptisme Did any omit the Article of the Resurrection Nay 'T is confest none did and good reason too for without this Article our Religion were a Fable 1 Cor. xv 14 or the Incarnation of Jesus or his Death or coming to Judgment could any Confession or Catechisme leave these out Nay further Is it not natural for a new Convert in the day of his Addition to the Church to profess Sancta Ecclesia the Holy Church that was then descending into the Laver of Baptism the Sacrament of Initiation into that Church therefore Holy because none but the washed and the sanctified did enter Or was the word Catholique Church a new Addition as is pretended toward the prevention of Horesie this is but suspected by those that it may be consider not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Peters and S. James's Epistles But as to the thing it is evident they believed in the Apostolique and what is Apostolique throughout the World but Catholique What then if the Apostles Creed as it is call'd were not a Form agreed by them totidem syllabis yet the Effect and substance was agreed among them before ever they departed from Jerusalem to go preach to every Creature Do not the Church Monuments tell us so much See Ruffinus in Symbol S. Ambros ep 81. Hieron ep ad Pamach quoted by Vossius disp 1. sect 13. Nay you that will take the paines of a Pilgrimage to Jerusalem may be shewn the very place where the Fame says they made this Agreement See Mr Sandys and Mr Morisons Relations But why trifle we Did the Apostles trow ye preach Christ at Jerusalem And what is preaching of Christ but preaching such Articles concerning him his Dying for our sins Resurrection and Repentance unto Remission of sins Must we prove this out of Scripture Nothing more easie See Act. viii 5 cum 12. xxviii 31 1 Cor. i. 23 xv 12 Eph. vv 19 20. 1 Cor. iii. 2 Gal. iii. 1 Did not they then going abroad preach the same Christ and the same Gospel i. the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Bodie of Articles How is it called Eph. xv 5 One Faith indivisa in se divisa à quolibet alio What is meant by the Vnitie of that spirit which preacht Christ farr and near Eph. iv 3 And how is heed taken least they should preach 2 Cor. xi 4 several Jesuses any Form of Doctrine that should be dissonant from the Truth as a false scheme of the Grace of God Hence that of 1 Pet. v. 12 the true Grace of God wherein ye stand Did they preach the Name of Christ not the Thing Did they preach him any how or only did they protest but One saving way as the Truth is in Jesus Eph. iv 21 not introducing any false Article for then 't is a danger Christ may profit nothing Gal. v. 2 Nor omitting any true one especially that Great Article of REPENTANCE involved in Remishon of sins for the Apostle hopes whatever some may teach that His Charge will not learn Christ SO so falsely c. Eph. iv 19 What need we look for further presumtions when as Christs Institution is extant to his Apostles going to teach all Nations and to Baptize them Catechize them first into the Name of the Father Son and Holy Ghost This only is enough to evidence it What is the issue then The summe of our Religion is a Rule then is the Creed also a Rule of Faith The first appears from several places of the Scripture You have obeyed from the heart that Form of Doctrine Rom. vi 17 That Form is the Rule of their Faith and Obedience A Rule I say of Faith for if any man shall teach contrary to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgress that Rule he must be marked for one that causes Divisions and Herefies in the Church Rom. xvi 17 Yea if an Angel from heaven shal dare to do it he shall have his anathema as the Hereticks have Gal. i. Hence 't is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rule as I could make it out Gal. vi 16 The second appears from the illustrious Testimony of the Primitive uncorrupted Church in which solemnly and deliberately the Creed is noted as (a) Tertul. de Trin. Regula Fidei there being no other summe of Christianity extant but that And that you may see Tertullian lookt upon it as the Rule you shall finde him (b) advers Marcion l. 4. trying the Spirits and the Doctrines and the false Prophets yea and their false Gospels too by it To this purpose he formally repeats it to the Heretick as universally accepted from the beginning Marcion forsooth did believe a several God in the Old Testament and in the New and had a false Gospel coyn'd under the name of S. Luke This Antient Writer (c) Prax. contr P. de Virg. veland repels both because the Creed began I believe in One God c. And this was within lesse then (d) ab initio Evangelii decucurrisse advers Prax. 100 years after S. John the Evangelist And had not Saint John the Evangelist taught him and us this very Method of Examen who is