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	faith_n	mouth_n	6,859	5	7.7675	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05535	A true narration of all the passages of the proceedings in the generall Assembly of the Church of Scotland, holden at Perth the 25. of August, anno Dom. 1618 VVherein is set downe the copy of his Maiesties letters to the said Assembly: together with a iust defence of the Articles therein concluded, against a seditious pamphlet. By Dr. Lyndesay, Bishop of Brechen.	Lindsay, David, d. 1641?; Calderwood, David, 1575-1650. Perth assembly.	1621 (1621)	STC 15657; ESTC S108553	266,002	446

either by making or obeying the acts concluded at Perth which doe only respect the cases of necessitie So whether to sit at a Table in receiuing the Communion was most conuenient according as our Church esteemed at the time of reformation is not the question but whether to sit at a Table be necessary as instituted and left by our Sauiours example to be obserued and that without breach of the institution the same may not be altered This question was neuer defined by any Canon of our Church Therefore put the case that our Church had sworne and subscribed That to sit at the Communion was most conuenient according to the iudgement of our first Reformers yet we haue done nothing contrarie to that oath by interchanging sitting with kneeling because kneeling at this time is found to be the more conuenient gesture for that which at one time is more conuenient may bee lesse conuenient at another As to our Sauiours sitting if so be he sate ●am adhuc sub iudice lis est it was not exemplary or appointed to be followed of vs as shall be afterwards proued and his practise did only declare that sitting might be lawfully vsed not that of necessitie it must be vsed and cannot bee altered when the Church findes the change expedient Thirdly whether Confirmation as it was abused in Popery for a Sacrament should be re-induced is not the question for that is condemned in the very narratiue of the act made at Perth But whether the Bishop in his Visitation ought to trie the education of yong children in the grounds of Religion as in the first booke of Discipline the Superintendent was ordained to doe whereof yee may reade in the fift head touching the office of Superintendents Therefore put the case our Church had sworne and subscribed all the heads and Constitutions of the foresaid booke yet by the act made at Perth shee hath not violated her oath by appointing Bishops in their Visitations to take this triall For they are now the Superintendents of the Church Fourthly Wee contend not whether the obseruation of Holy dayes as that of Christmas should be imposed vpon the conscience which in the explication of the first head of the foresaid booke of Discipline is condemned as also in the first words of the act made at Perth touching the fiue dayes but the question is whether the Church may appoint the commemoration of Christs inestimable benefits vpon the said dayes as all the reformed Churches doe and our Diuines hold to bee lawfull Of this our Church neuer defined any thing Therfore the making obseruing of the act touching this point is not against her former oath And to conclude The Subscribers and Swearers vnto our Doctrine and Discipline know no Canon nor constitution of the Church made in former times that is contrary to the Articles concluded at Perth Thus much ●ouching the persons who did sweare The next thing yee consider is the matter whereunto they did binde themselues by their oath which yee set downe as followeth PP The matter whereunto they binde themselues by oath is the Religion Doctrine and Discipline receiued beleeued and defended by the Church of Scotland in respect of this matter the Oath is partly assertorie and partly promissorie as yee say ANS By that which alreadie hath been said it is manifest that albeit our Church had sworne to all the heads and ordinances aboue specified set downe in the bookes of Discipline yet there is nothing committed contrarie to this Oath by the actes made at Perth But now since yee are come to the matter of the Oath let vs see if the points in controuersie be any part of that matter The matter as yee affirme is the Religion Doctrine and Discipline receiued beleeued and defended by the Church of Scotland This definition or description of the matter is not so full and particular as is set downe in the Oath it selfe neither haue yee in reciting the words been so faithfull as yee are feruent for the cause yee maintaine For yee haue pretermitted diuers things belonging to the limitation of the matter by which all the particulars in question are clearely excluded The words cited by you are these We beleeue with our hearts confesse with our mouthes subscribe with our hands and constantly affirme before God and the world That the Faith and Religion receiued beleeued and defended by the Church of Scotland the Kings Maiestie and three Estates of this Realme c. is onely the true Christian Faith and Religion pleasing God and bringing saluation to man Heere yee omit many things that concerneth the limitation of the matter which at that time were knowne to such as sware the same and now must be expounded vnto the Reader that is to iudge and consider our Controuersie Therefore I shall set downe heere the words of the Oathe as it was published in print by Robert Waldgraue anno 1590. We beleeue with our hearts c. That this onely i● the true Christian Faith and Religion pleasing God and bringing saluation to man which is now by the mercy of God reuealed to the world by the preaching of the blessed Euangell and receiued beleeued defended by many sundry notable Churches Realmes and chiefely by the Church of Scotland c. In these words we haue two limitations pretermitted by you The first is that the matter of the Oath is the Doctrine and Discipline reuealed to the world by the Gospell This limitation excludeth all Ecclesiasticall determinations and constitutions which are not expresly or by a necessary consequence contained in the written Word The next is That the matter of the Oath is the Doctrine and Discipline which is receiued beleeued and defended by many notable Churches and Realmes and chiefely by the Church of Scotland This limitation excludeth all these things wherein the Church of Scotland hath not the consent of many notable Churches and Realmes who with her hath receiued beleeued and defended the same By these two are all the points in controuersie excluded and cut off from being any part of the matter whereunto the Swearers by their oath did oblige themselues And vnto these two if we adde the third limitation there can remaine no more any doubt touching the matter of the Oath This is that the Doctrine and Discipline whereunto they sweare is particularly expressed in the Confession of Faith established and publikely confirmed by sundry actes of Parliament This Confession is registred in the bookes of Parliament at the yeare 1567. and is inserted amongst the Confessions of the Reformed Churches in the booke called Syntagma Confessionum But so it is that in the Confession of our Faith established by Parliament there is no mention made of the Articles controuerted neither hath many notable Churches and Realmes receiued beleeued or defended the same neither are they expresly or by necessary consequence contained in the Gospell And therefore they cannot by any point of our Religion or part of the

forgiuing many faults of that sort and constant maintaining of true Religion against the aduersaries by whose hatefull practises We liue in greater perill then you all or any one of you should haue produced better effects amongst you then continuall resistance of our best purposes Wee wish We be not further prouoked and Gods truth which you professe of obedience vnto Principalities and Powers bee no longer neglected and slandered by such as vnder the cloake of seeming holinesse walke vnruly amongst you shaking hands as it were and ioyning in this their disobedience vnto Magistracie with the vpholders of Poperie Wherefore Our heartie desire is that at this time you make the World see by your proceedings what a dutiefull respect and obedience you owe to Vs your Souereigne Prince and naturall King and Lord that as We in loue care are neuer wanting vnto you so you in an humble submission vnto Our so iust demands be not found inferiour to others our Subiects in any of our Kindomes and that the care zeale of the good of God Church of the aduancing of Piety and Truth doth chiefly incite vs to the following of these matters God is our Witnesse The which that it may be before your eyes and that according to your callings you may striue in your particular places and in this generall meeting to do these things which may best serue to the promouing of the Gospel of Christ euen our prayers are earnest vnto God for you requiring you in this and other things to credit the Bearer hereof our trustie Seruant and Chaplaine the Deane of Winchester whom we haue expresly sent thither that he may bring vnto vs a true relation of the particular carriages of all matters and of the happie euent of your meeting which by Gods blessing who is the God of Order Peace and Truth we doe certainly expect vnto whose gracious direction wee commend you now and for euer Giuen at Theobalds the 10. Iulij 1618. THis Letter being once read and againe as is the custome in all Letters of importance sent from his Maiestie The Archbishop resumed the heads of the same shewing how acceptable their acceptance would bee and on the otherside what inconuenients their refuse might bring vpon the Church hee declared also vnto them how they should bee well aduised before they thrust themselues wilfully in danger because whatsoeuer forwardnesse some amongst them seemed to haue for suffering in such cases they should or long fore-thinke the same and after they had tasted of the troubles of banishment a little would as others had done seeke home againe and acknowledge their ouersights Of this he told them they had examples many not one before their eyes and because the very night before he had receiued a Letter from Master Iohn Shairpe who was exiled the Kingdome for keeping that disordered Conuenticle at Abirdene contayning an earnest request to intercede with his Maiestie for libertie to returne into his Country with assurance he would conforme himselfe to all good orders in time comming hee made particular mention of him and of the Letter giuing the young man his due commendation for his good behauiour and the profit hee had made in his Studies since the time of his Banishment Besought them to be wise and not to commit any thing wherof afterwards they might repent to the disgrace both of themselues and their Ministerie This was the effect of his first speech which the Libeller so depraues as hee would make you thinke that hee lackt both iudgement to conceiue and dexteritie to vtter that which was meete to be spoken in such an audience but they are witnesses enow to confute his folly and falshood in that particular The like imputation he goes about to lay vpon Doctor Young the Deane of Winchester whom in one place he cals a Scottishman by birth as if he were now degenerated and had forgotten or forsaken his Countrey And in another place scornfully taxeth for the manner of his speech whereas his affection to this Country and Church his care for the good of both and reputation he hath iustly purchased by his worthy parts in the Church where now hee liues deserued better and other acknowledgement It is true that by reason of the trust and credit committed to him by his Maiesty in this businesse the Archbishop of Saint Andrewes desired him to speake if so hee had any thing to say for seconding the Letter whereof he was Messenger and his words receiued at that time by one that stood by were these that followes MOst Honorable most Reuerend right Worshipfull and dearely beloued It might well become me according to the example of Elihu in the Historie of Iob in the presence of so wise so graue so religious and learned an Assembly to waite in silence till the more ancient in yeares had spoken but that I know that the Souereigne Maiestie of our gracious Lord and Master the KING who hath regarded so much the lowlinesse of his Seruant as to send me vnto you at this time to be the Messenger of his will and pleasure now openly read in your eares will procure attention vnto a few words which shall be vttered with the vprightnesse and sinceritie of a heart wholy deuoted as vnto the glory of God honour of our great Master the KING so to the happy free and flourishing Estate of this Church and Kingdome vnto which I am tyed by so many strong bands that Moses the friend of God and Paul that chosen Vessell of Christ who are recorded in the holy Scriptures to haue exceeded in their affection to the people of Israel their deare Countrey men did not in that owe more vnto them then that which you all wel know I owe vnto you and would to God I were as able to pay so iust a debt as I am and euer shall be most ready and willing to acknowledge it Hic amor meus pondus meum for from this loue and dutie I owe vnto this place of my first and second birth God hee best knowes how the sorrowes of my heart haue bin inlarged since the time of the last generall Assembly at Saint-Andrewes to heare such words of indignation and iust displeasure so often to proceed out of the mouth of so good and so gracious a Prince like MOSES the meekest man vpon the face of the Earth Sed verendum etiam atque etiam quò exeat patientia tam saepe laesa Words spoken against those that are called to be Ministers Embassadors of Peace and patternes of Pietie and Obedience vttered in the eares of them who labour indeed as it becommeth so loyall and louing subiects by their humble and dutifull obedience vnto his sacred Maiestie to out-strip those that went before them and albeit they haue the last yet not to haue the least portion in our DAVIDS loue But as then with all good and well-affected men I much grieued so now I heartily reioyce and praise God that notwithstanding of all

the Congregation of Israel and spread forth his hands For SALOMON had made a brasen scaffold of fiue cubits long and fiue cubits broad and three cubits high and set it in the middest of the court and vpon it hee stood and he kneeled downe vpon his knees before all the Congregation of Israel and spread forth his hands towards heauen and said c. Likewise it is manifest by the Prophet Micha 6.6 That the people bowed when they offered their Oblation Wherewith shall I come before the Lord and bow my selfe before the most high God Heere we haue Salomon kneeling before the Altar and the people kneeling when they offered their oblations Where you say that the Arke and Cherubins were not seene towards which they bowed 〈◊〉 makes nothing for your purpose for the Temple was seene and the Mountaine was seene towards the which they also bowed So was the Altar and the Oblations Therefore this is but a dreame that you haue fancied to your selfe to say it is idolatry to bow our knees to God before his creatures or holy mysteries if so we vse them only as meanes and instruments and memorials to stirre vs vp to worship God PP The Sacramentall Elements haue neither the like presence the like promise nor the like commandement ANS If yee doe maintaine this it is an absurde heresie for the holy Sacrament hath farre more euidence and excellent promises presence and command then any type vnder the Law Our Sauiour before his Ascension when he commanded his Apostles to teach and baptise promised that whilest they taught his people that which hee commanded them He would be with them to the end of the world Amongst the obseruations which hee commanded them to teach this is one of the first and principall Doe this in remembrance of mee Is not Christ present then with Pastor and people according to his promise in this holy action And in another place he saith Where two or three are mette together in my name there am I in the middest of them Where so many Communicants are met together is not our Sauiour in the middest of them Further when he saith of the bread This is my Body and of the Cup This is my Blood doth it not import a coniunction betweene his Body and the Elements and a spirituall presence of his Body in the Sacrament And should not his body and blood be as present to the eyes of thy minde thy knowledge and vnderstanding and to the hand of thy heart thy faith and confidence as are the Elements to thy externall senses and bodily hand Haue we not taught our people to this day and yet should teach them that in this action there is an internall and externall receiuer the hand and the heart that there is an earthly and spiritual gift the Elements of the Sacrament and the body and blood of Christ And should we not beleeue that Christ God and Man is as really present in the Sacrament according to his Diuinity as we beleeue him to bee bodily present in heauen giuing and applying the selfe-same bodie which is in heauen as really to the inward man as the Pastor is giuing the Elements to the outward How dare you then affirme that the Sacrament hath not such a presence of Chrst as the Arke the Propitiatory and the Cherubins had O but he said that he would dwell betweene the Cherubins That dwelling was typicall but Christ hath promised to dwel spiritually and really in the hearts of the worthy receiuers The bread which we breake is it not the communion of the body of Christ The cup which we blesse is it not the communion of the blood of Christ And saith he not of this communion Hee that eateth my flesh and drinketh my blood remaineth in me and I in him God called the Arke his foot-stoole but Christ calleth the sacramentall Elements his body and blood Sometime hee called the Arke his face and glory because it was a type of his face and glory but the Sacrament is not a bare type but a powerfull instrument whereby Christ is communicate vnto vs that wee may bee made partakers heere of his grace and hereafter of his glory Finally when we are commanded to doe this in remembrance of him we are commanded to adore him for according to the interpretation made in the Confession of Faith confirmed by act of Parliament which yee professe your selfe to haue sworne To doe this in remembrance of Christ is to magnifie declare extoll and praise his death till his comming againe And this is a reall act of adoration PP Worship is tyed no longer to any certaine thing or or place on earth ANS That is true yet worship stands in certaine actions which must bee performed in some conuenient place as Prayers Supplications Intercessions Thankesging and Praises whersoeuer these actions are performed in these places God must bee worshipped and if the blessed Sacrament bee an action of that kinde in it God must bee worshipped and in the place where it is celebrated PP Adoration is tyed in the new Testament to the Manhood of Christ the true Arke and Propitiatory and is carried to that place in which wee certainly know the said Manhood to exist substantially saith Perkins and therefore it is that wee lift vp our eyes to the heauens where hee is and direct our very externall worship to him ANS We doe fully agree with Perkins in all this for wee neither direct our internall nor externall adoration to the sacramentall Elements nor to the place where they are but to the Manhood of Iesus which wee acknowledge and beleeue to be locally only in heauen Therfore in the ancient Church when the people came to the Sacrament the Deacon cried Sursum corda Lift vp your hearts and the people answered Habemus ad Dominum Wee haue our hearts lifted vp to the Lord. But what is this to the purpose in hand For the question is not in whom God should bee worshipped or in what place Christs Manhood is wherin God should be worshipped but the question is whether at the Sacrament in the act of receiuing the sacramentall Elements externally and the body and blood of Iesus Christ internally we may bow our knees and lift vp our hearts and adore that Manhood by reason of the personall vnion that it hath with the Godhead and the Godhead dwelling in the Manhood corporally This is the only true relatiue worship acceptable to God in the Humanitie to worship the Diuinitie and the Humanitie with the Diuinitie in one Person the inuisible God in his owne essentiall and incarnate Image the Lord Iesus That such worship may and should bee performed in receiuing the blessed Sacrament neuer any Diuine ancient or moderne hath doubted to this day except Anabaptists and Arrians who deny Christs Diuinity and will neither adore him in the Sacrament nor any other action of Diuine worship PP It is obiected and said that we may pray in the act of receiuing Therefore

hope shall euer be answered PP It is againe obiected That in the act of receiuing we receiue from Christ an inestimable benefite ought not a Subiect kneele when he receiueth a benefite from a Prince to testifie his thankfulnesse Answ. This relation from Christ to the Sacrament as betweene the Giuer and the gift is common to all the Sacraments both of the old and new Law ordinarie and extraordinarie ANS The relation betweene the Giuer and the gift in the old Testament is not so euident because they wanted a cleare and expresse Word to expound the mysterie Where haue yee such a Word concerning Circumcision This is the putting off of the bodie of sinne by the vertue of Christs Death and Resurrection COLOS. 2.11 or concerning the Passeouer This is the body of Christ that is broken for you this is his blood that is shed for you The Law had but the shaddow the Gospell hath the expresse Image of good things to come In the Law they had the shadow of the Giuer and the gift but in the Gospell we see him with open face Now although to the shadow of the Prince men fall not downe nor doe reuerence they are to be excused but he must bee reputed a contemner who will not doe homage at the presence of his Prince Further as I said before the externall actions of their Sacrament could not bee commodiously performed with such a gesture as is kneeling but the action of our Sacrament may PP Next we receiue the mysticall pledges not out of the hands of God himselfe or his Sonne Christ immediately but out of the hand of the Minister The person who receiues the gift from the King is supposed to receiue it immediately and suppose mediatly yet ceremonies of Court and mediate ciuill worships are not rules of religious adoration which should euer be immediate ANS Wee kneele not to receiue the mysticall pledges but to receiue the bodie and blood of Iesus Christ which the mysticall pledges signifie and are deliuered immediately by the hand of the Lord Iesus himselfe PP Thirdly the manner of deliuery of the gift and the will of the Giuer are to be considered If the Prince call his Nobles to a banquet it is his will that they sitte at table with him as Ionathan and Dauid sate at King Sauls table Christ hath declared by the Institution after what manner he would haue vs to receiue these mysticall pledges Kneeling cannot agree with the actions and precepts of the Institution ANS If we consider the manner of deliuery of the gift and the will of the Giuer it fauoureth kneeling rather then sitting for although we be inuited to a banquet yet it is not a bodily repast such as Ionathan and Dauid receiued at Sauls table That required leisure and time and such a site and position of bodie as 〈◊〉 most commodious for ease but by the Institution 〈◊〉 it manifest that the banquet whereunto wee are called is the body and blood of Iesus giuen externally in a little quantitie of bread and one Cuppe diuided amongst many and ministred internally with Christs owne hand Neyther come wee to this banquet to feede our bodies but to feede our soules and to extoll and praise his death as I haue ofte said before Whereupon the Apostle inferreth that wee should receiue worthily that is with such a reuerence both externall and internall as is worthie the Giuer and the gift and is most meete to set foorth the praise of the Giuer and the worth of the gift In this respect kneeling is most agreeable both to the actions and precepts of the Institution PP The second breach of the second Commandement made by kneeling is the shew of conformitie with the Papists The Lord forbade his people to bee like the Gentiles Leuit. 18.3 and 19.27 and Deut. 12. The Christians were forbidden to decore their houses with Bay-leaues and greene boughes because the Pagans vsed so to doe or to rest from their labours vpon the dayes that the Pagans did If conformitie in things not hauing state in idolatrous seruice but onely glauncing at the honour of the Idoll bee condemned farre more is conformitie in the grossest act wherein the life and soule of their idolatrie standeth Such is the gesture of kneeling amongst the Papists this outward conformitie tickleth the Papists and offendeth the godly ANS A shew of conformitie with the Papists in Idolatrie is a breach of the second Commandement But to kneele at the Sacrament our hearts being freed of the opinion of Transubstantiation and our mouthes confessing and professing that we doe onely kneele to God and our Sauiour Iesus Christ is no more conformitie with them in idolatrie then in the action of prayer to kneele when we direct our prayers to God and not to Angels or Saints or other creatures For example To kneele and say the Lords Prayer in honour of the Saints and to offer it as a libell of request to be presented and commended by their prayers to God which Papists professe themselues to doe Costeri Enchiridion de veneratione Sanctorum is idolatrie yet to kneele and offer that prayer to God only as wee doe is not idolatrie although both in the gesture of kneeling and in the substance of the prayer there bee a conformitie our Faith and profession being contrarie to theirs freeth vs of all shew of conformity with them in superstition and idolatry But the Lord forbade his people yee say to be like the Gentiles yet did he neuer forbid them to knele and lift vp their hands to him in their prayers although the Gentiles kneeled and lifted vp hands vnto their gods when they prayed The things wherein God forbade his people a conformity were vncleannesse idolatry superstition witchcraft c. and not such ceremonies of diuine worship as are by himselfe commanded yet abused by Idolaters And where yee say that Christians were prohibited to rest those dayes on which the Pagans rested I hope yee will not haue vs to worke on the Lords day because the Papists rest that day Finally when yee say that the life of Popish idolatrie consisteth in kneeling yee speake falsely for the life of their idolatrie consisteth in a professed adoration of the bread with opinion of Transubstantiation and not in the outward gesture of kneeling which being lawfull and religious in it selfe is onely abused by them to idolatrie And doe not all they who sitte at the Sacrament keepe an outward conformitie with the Arrians who will needs sitte to declare that they esteeme Christ Iesus to bee onely a meere man By your argument all they are transgressours of the first Commandement that communicate with them in sitting Now to that which yee adde in the end that this outward conformitie tickles the Papist and offends the godly yee are greatly mistaken it is your contentious opposition against the truth and disobedience of the lawfull ordinances of the Church which tickles the Papist and grieues all good men and not our