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blood_n	confirm_v	new_a	testament_n	8,389	5	9.6949	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47124	The arguments of the Quakers, more particularly, of George Whitehead, William Penn, Robert Barclay, John Gratton, George Fox, Humphry Norton, and my own arguments against baptism and the Supper, examined and refuted also, some clear proofs from Scripture, shewing that they are institutions of Christ under the Gospel : with an appendix containing some observations upon some passages in a book of W. Penn called A caveat against Popery, and on some passages of a book of John Pennington, caled The fig leaf covering discovered / by George Keith.	Keith, George, 1639?-1716.	1698 (1698)	Wing K142; ESTC R7322	106,695	121

Christ's Death as he Dyed outwardly may be forgotten But if by the Lord's Death is understood his outward Death by as good reason by his coming is understood his outward coming SECT VII HAving thus shewn the Invalidity of his Proofs that by the Lord 's coming is understood his inward coming into their Hearts and not his outward coming I shall give some clear Reasons why it must be understood his outward coming at the general Judgment The first Reason is because the Reason of the Command continuing to his last outward coming the Command doth also continue for so long doth any Command continue in Force as the Reason of it continueth but the Reason of the Command Do this in remembrance of me c. doth continue to Christ's last outward coming which Reason is this that by that Practice they might remember the Lord's Death and not only remember it but shew it forth Publickly Declare and Profess it and the inestimable Benefits they have by it Now put the case that any had so good and living Remembrance of it that they needed not the outward things to put them in remembrance thereof yet that is not enough to Answer the Reason and End of the Command which is by this outward Practice to shew it forth and declare it by a publick Profession that they owe Remission of Sin and Salvation to the Crucified Jesus and that they are not ashamed to own and confess him their Saviour their King their Priest and Prophet and in Token thereof they give Testimony of their Obedience to these his peculiar positive Laws and Institutions of Water-Baptism and the Supper for if these be rejected by the same Method Men may reject all other his positive Institutions relating to External Practice of Religion and so turn the Christian Religion into meer Deism and Pagan Morality The second Reason is that the end of this Institution being a solemn Commemoration of Christ's Death and Sacrifice which he offered up to God for our Sins above sixteen hundred Years ago and of the great Spiritual Blessings we have thereby there is the same Cause and End for it to continue to our Day and to the end of the World as when it was first appointed Had it been indeed only a Prenuniciative Sign of some things to come or of the hidden invisible Substance as W. Penn terms it meaning thereby the Spirit of Christ within at the coming of the Spirit within into their Hearts the Sign might have ceased as the Prenunciative Signs of Christ's outward coming in the Flesh were to cease after his outward coming and accordingly did cease But the Signs of Water-Baptism and the Supper as commanded by Christ and Practised by the Apostles were not such Prenunciative Signs of the coming of his Spirit within them but were chiefly Commemorative Signs of him as he had come for both of them were appointed by him when he was come and the Institution of Baptism was appointed by him after his Death and Resurrection the Institution of the Supper so near to his Death that it was in the very Night when he was Betrayed and at which time he had the great Sense and Weight of his Sufferings upon him and as then in great part begun and because the use of those Signs of Bread and Wine the Bread being broken and the Wine poured out was a Solemn Commemoration of his having given his Body to be broken for them and his Blood to be shed for them therefore he said Take Eat this is my Body that is broken for you he did not say this is my Spirit or this is the inward visible hid Substance that ye shall afterwards receive but this is my Body Take Eat and though they were not to eat his Body with the Carnal Mouth but only the Bread which signified it yet by Faith they were to eat his Body that is to say they were to partake of a Mystical Union with his Body and to have their Right and Interest in him confirmed to them by that Symbol by means whereof they were to receive plentifully of his Grace and Spirit as the Consequent and Effect of that Union with him Therefore they were not so to mind the Effect as to neglect the great Cause of that Effect which great cause was his giving his Body to be broken for them and his Blood to be shed for to mind only the Effect and neglect the Cause were like the Hogs that greedily run after the Acorns or Nuts but are unmindful of the Tree that beareth them But as the Spiritual Eyes of Believers are to be to the Graces and Gifts of Christ so especially and chiefly to him from and by whom they have them and their Faith and Love ought chiefly to act upon him and upon God the Father in and through him as also upon the Holy Spirit as principally residing in him from and by whom we derive our several Measures of the same The Third Reason is this when Christ gave the Cup he said this Cup is the new Testament in my Blood shed for the remission of the sins of many Now how is that Cup the New Testament surely no other ways but as an Obsignatory Sign of the New Testament obsignating to Believers remission of Sins by his Blood outwardly shed which New Testament hath in it the Force and Essence of the Covenant of Grace which God ●●keth with Believers through Christ the Mediator of it and as Christ hath confirmed this Covenant of Grace and Testament with his Blood that was Shed once for us so he hath given to Believers this obsignating Pledge of it by way of Investiture as when a Man has an Estate of Land conveyed to him and gets the Investiture of it it is by some outward Sign as here in England in some Places by delivering to him Twig and Turf and as Kings were Invested with their Kingly Power by having Oyl poured on them and as Aaron was Invested into the Office of Priesthood And indeed all Covenants that ever God made with any People have always been by some outward obsignatory things as in his Covenant he made with Noah he gave the Bow in the Cloud for the Token of that Covenant in the Covenant with Abraham he gave the Sign of Circumcision which by a Metonymy is called God's Covenant in Scripture Also the Sacrifices under the Law were Signs of obsignatory of God's Covenant with them who offered those Sacrifices And in all the Covenants that we read of in Scripture that any of the Fathers made with the Neighbouring Princes or Inhabitants there were obsignatory Signs and Pledges so that who rightly understand the Nature of a Covenant Transacted after any publick manner must acknowledge it cannot be without some obsignatory Pledge or Sign outwardly to be seen given by the one Party to the other insomuch that it seems to be a general Instinct in Mankind or at least the Equivalent of it an universal Custom received and practised even among

Heathens as to my certain knowledge it is among the American Heathens who in all their Covenants make use of Signs for the greater Security and Confirmation Thus in the 50th Psalm it is said gather my Saints together who have made a covenant with me by sacrifice v. 5. And if any should be so Stiff and Pertinacious as to deny that outward Signs are necessary to the Confirmation of Covenants universally yet the Case is plain here as to the Supper for Christ himself hath said it this Cup is the new Testament in my Blood c. Which must have this meaning that the Cup was Christ's Testament as Circumcision was God's covenant with Abraham and his seed for so it was called in Scripture that is to say the Cup is a sign of Christ's Testament and of the covenant of grace that God hath made with believers through Christ the Mediator of it But if any object this would seem to make the outward Baptism and Supper of so great necessity as that it cannot be said that the Covenant is duly confirmed without them betwixt God and Believers Ans It sheweth inded a great necessity of them as in respect of any People being in Covenant with God in a visible way of a Church and as Members of a visible Church or Society well and duly constituted for all the Members of a visible Church as they are in Covenant with God inwardly by the Faith and Obedience of their Hearts so they are in Covenant with him outwardly by the Confession of their Mouths and other External Acts of Religion whereby they declare their professed Subjection to him and to his Laws Hence we find in Scripture that not only Faith is required in order to Salvation but Confession also and that Confession is not only with the Mouth but by External Works of the Body proceeding from a living Principle of Faith in the Heart among which Works are the External Practices of outward Baptism and the Supper where they can be duly had whereby they declare their Subjection to the positive Laws and Institutions of Christ and thereby distinguish themselves from either Jews or Pagans who may be Moral Men and Profess Faith and Religion towards God as a Creator and yet be professed Enemies to the Christian Faith such as many Jews and Heathens were in the Apostles Days and are in our Days And therefore the outward Baptism and the Supper have been not unfitly called and esteemed Badges of Christianity peculiarly distinguishing Christians from Jews and Pagans though not the only Badges but when they are accompanied with a good Conversation of Sobriety Justice and Piety they do make the distinction betwixt true Christians and Jews and Heathens much more apparent for if these External Practices Instituted by Christ be laid aside whereby shall it outwardly appear that Men and Women are Christians If it be said by the Sobriety Justice and Piety of their Conversation But these are no positive distinguishing Marks of Christianity because Men and Women that are no Christians may have as much of the out-side of Sobriety Justice and Piety towards God as many true Christians have If it be again said their frequent Prayer to God in the Name of Christ and calling on the Name of the Lord Jesus Christ in Prayer is a Badge of their Christianity I answer in part it is so but not in full or in the whole for he that not only Prayeth to God in the Name of Christ and confesseth him in Words but also sheweth his Obedience and Subjection to all the Commands of Christ the least as well as the greatest whereof the outward Baptism and the Supper are some is the most Accomplished Christian and beareth the most compleat Badge of Christianianity And though Men's Ignorance in their not knowing them or not being persuaded concerning them that they are the Commands of Christ being darkned by the Prejudice of Education or fasly persuaded by Seducers and false Teachers doth in part excuse them or at least where Sincerity is as to the main gives ground of Hope that God will forgive them the Omission of these Practices yet where Obedience is not given to every Command of Christ even the least as well as the greatest though the Omission be through Ignorance or false Persuasion yet it is a Sin and renders the Persons found in that Omission defective and incomplete Christians SECT VIII THE 4 th Reason is this These outward practices of Baptism and the Supper are not only visible Signs and Pledges of our being in Covenant with God thro' Christ and that as he is our God so we are his People but they are also the visible Signs and Pledges that we are in the Unity and Communion of the Church as Children of one Family begot of one Father having one Faith and Hope one Lord and being Members of one Body And though the Communion of Believers consists chiefly in the Spirit and the inward Graces thereof yet as they are a visible Body and Society they are to have some outward and visible Signs and Pledges of the same that carry some distinguishing Character to distinguish them not only from professed Infidels but also from loose and scandalous Persons professing the Christian Faith with them Therefore as in the Jewish Church God had appointed that whoever did not obey the Mosaical Precepts were to be excluded the Congregation and debarred from the external Privileges that they had as a Church even so Christ has appointed that whosoever professing him in Words deny him in Works and walk disorderly and offensively as well as who err concerning the Faith so as not to hold the Head that they ought to be rejected and disowned in token whereof they are to be debarred from the external Signs of the Saints Communion with God and Christ and one with another Otherwise what can be meant by rejecting casting out and purging out in the Scriptures of the New Testament Also by the word separating and withdrawing so as to have no Fellowship with them Surely it was more than a verbal denyal of them or giving forth a Paper against them Doth not Paul tell us what it was when he saith 1 Cor. 5.11 If any man that is called a brother be a fornicator c with such an one no not to eat This not to eat cannot be meant the common Eating but such as that 1 Cor. 10.21 to wit at the Lord's Table And therefore the Lord did see it meet that as the Outward Baptism should be a Sign declarative of the Persons Baptized taking or putting on the Profession of a Christian so the Eating at the Lord's Table should be a Sign that they did remain Faithful under that Profession and did continue in the Unity and Communion of the Church as Paul's words declare We being many are one bread and are all made partakers of that one bread c. Even as under the Law the receiving of Circumcision was the Sign or Badge of