Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	covenant_n	new_a	testament_n	4,131	5	9.2871	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76800	The storming of Antichrist, in his two last and strongest garrisons; of compulsion of conscience, and infants babptisme [sic]. Wherein is set down a way and manner for cburch [sic] constitution; together with markes to know right constituted churches, from all other societies in the world. Also the cruelty inequality and injustice of compulsion for conscience, by 29. arguments is opened; with an answer to 26. objections brought for the same. Also 12. arguments against the baptizing of infants; with an answer to 26. objections brought for the same. Wherein is displayed to the view of all, from the testimonies of Scriptures, Fathers, councels; the mischiefs, uncertainties, novelties, and absudities [sic] that do attend the same. Wherein is answered the most valid arguments brought by St. Martiall, in his sermon preached in the Abbey Church at Westminister, for the defence hereof. With an answer to Mr. Blake his arguments, in his book cald Birth-priviledge; and to the arguments of divers others. As also a catechisme, wherein is cleerely opened the doctrine of baptisme, together with a resolution of divers questions and cases of conscience, about baptisme. Written by Ch. Blackwood, out of his earnest desire he hath to a thorow reformation, having formerly seen the mischiefs of half reformations.	Blackwood, Christopher.	1644 (1644)	Wing B3103; Thomason E22_15; ESTC R7842	101,204	126

that keeping the Law is still joyned to circumcision So that if you ask what circumcision was it was the profession of the observation of the Law but baptisme signifies forgivenesse of sinnes death buriall and resurrection with CHRIST which is a thing of another kinde 6 Circumcision differs from baptisme 1 in the matter cutting in the flesh being the matter hereof which left a sensible signe in the flesh which the infant when he was grown up could behold all the dayes of his life But dipping in the water is the matter of baptisme which leaves no sensible signe in infants and therefore in respect of them cannot be a Sacrament 2 In respect of form of words because in circumcision there are no words recited as in baptisme the Minister saith I baptise thee therefore persons baptised ought to be capable of reason that they may understand those words and forme their thoughts unto the death and resurrection of Christ 7 It followes not because of the difference in respect of the visible church in the time of the Law and the vsible churches under the times of the Gospell which differ 1 In mater the matter of the visible church of the Jewes was the whole nation of the Jewes good and bad the matter of the Christian church are those that professe faith and repentance 2 In the form of inrightment Circumcision in the flesh gave a person inrightment to the visible church of the Jews but now circumcision of the heart at least in profession is required to make a man a member of the visible church 3 In kinde of worship the Jewish worship and Priesthood and day of worship and maintainance of Officers that is tithes are put to an end therefore there is an end of the visible Church then and instead thereof in the visible churches now there are Ministers to preach and baptise there is also a new worship and a new day of worship and a new way of maintainance of Officers Now there being a change of the Ordinances and government of the visible church it is a folly to argue from circumcision to baptisme 8 The Sacraments of the new Testament cannot be proved but by the Scripture of the new Testament therefore that consequence which is drawn from the old Testament is absurd Obj. 2. They that are in covenant they must be sealed with the seal thereof but infants of believers are in covenant Answ We deny the proposition for the covenant in times past belonged to the females of the Jewes yet were they not to be sealed with the seale of the covenant for want of a command to say they were circumcised in the males is a mistake for 1 In nothing save marriage two shall be one flesh but this was a state of infancy not of marriage 2 whereas some alledge the Jews were called the Circumcision it is onely as other denominations are from the better or greater part as Exod. 9.6 all the cattell of Egypt dyed yet vers 25. there were cattell left 2 I answer to the assumtion viz. infants of godly parents are in Covenant therefore to be baptized Then this Covenant is either the Covenant of grace made with the Elect or some outward Covenant it is not the Covenant of grace made with the Elect for 1 Those that are in the Covenant of grace God made with the Elect cannot fall away from that Covenant but those that are children of godly men doe oft fall out of this Covenant and prone to be wicked therefore the Covenant of grace God makes with the Elect cannaot be meant 2. The Covenant of grace with the Elect hath sundry branches not competible unto all the seed of godly men nor none but the Elect among the which the Church cannot tell who they be as that their iniquities shall be forgiven then Jer. 31.33.34 Esa 59.21 that they shall be all taught of God c. Therefore it cannot be affirmed that infants of godly parent or parents much lesse of the infants of a whole Nation that they are in any such Covenant Or else this Covenant is outward and so the bond on Abram and his seedes part is circumcision Gen. 17.10 This is my Covenant which you shall keep betwixt me and you and thy seed after thee every man childe shall be circumcised so Acts 7.8 and he gave him the Covenant of Circumcision and so Abraham begat Isaac Answ 1. If circumcision be the covenant it self and so the Covenant be outward then is the land of Canaan onely the counterpart of this covenant as appears Acts 7. first 8. verses 2 Those that alledge this must disclaim circumcision from being the seal of the righteousnesse by faith as they alledge for the righteousnesse by faith is the covenant with the Elect. Also they must cease to flye betwixt two lurking holes sometimes to say circumcision is a seal of the covenant made with the Elect which is the same in all ages and when they dispute in another place they onely make it an outward covenant 3 Baptisme is no outward covenant and therefore cannot succeed circumcision in any such Identity but is a signe or seal of an inward covenant viz. death buriall and resurrection with Christ Paul for all he was borne in the jewish covenant and circumcised the eighth day yet did not Ananias nor himselfe thinke this enough but he was baptized Acts 22.16 4. There is but one Covenant under the new testament the lawes whereof are writ in the hearts of beleevers Heb. 8.6 It s called a better covenant and vers 8. a New covenant in the singular number not covenants and those that are in it have their sins forgiven Those that urge circumcision to be a seale of the Covenant of grace and sometimes urge it to be the covenant it selfe they run upon this absurdity that they make the covenant and the seal to be one and the same thing in number which is impossible Object But it s said Gen. 17.7 I will be thy God and the God of thy seed If there were any distinct covenant made with Abraham it is only the same in respect of spirituall reference which was made with Noah Gen. 6.18 Chap. 9.10.11 12. Answ There the new Covenant is promised but not covenanted which promise before was made to Adam Noah Abraham Gen. 12.3 Ier. 31.31 I will make a new covenant with the house of Israel not according to the covenant I made with their fathers and vers 33. This shall bee the covenant I will put my law in their inward parts Hee saith not I have made a covenant but I will make a new Covenant which was made good at the death of Christ as the Apostle makes it appeare Heb. 8.9.10 repeating this place of Ieremie so vers 11.12 13. 2. Abraham had but three seeds viz. 1. Christ Gal. 3.16 Now to Abraham and his seed were the promises made he saith not and to seeds as of many but as one and to thy seeds which is Christ 2. The

with fire and these ten Hornes are ten King● Therefore Kings have power to compell in Religion Answer 1 From allegoricall places there can no firme argument be deduced 2 By Kings here is meant not the persons of Kings but the power of Kings for Chap. 18 9. the Kings of the earth who have committed fornication with this whose bewaile her and lament her when they see the smoak of her burning Saying verse 10. Alas alas That great city Babylon that mighty city now they would not have bewailed her had they themselves burnt her flesh with fire 3 Suppose it were granted that the Kings and States of the earth had power to punish Idolatry which is properly a worshipping of Similitudes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they have power to compell the consciences of persons to an Vniformity to doe things with doubting consciences yea against their consciences how doth this follow 4 The adequate object of the power of the ten Horns whether Kings or States is onely the whore of Babylon whom they burne with fire not extending it self further then to her how then can it reach al Idolaters much lesse persons that are not Idolaters who at most are deemed onely Schismaticall to differ from their brethren 5 There are many crimes committed by this Whore of Babylon against the civill lawes of these ten Kings or States for which the temporall sword of these Kings or states might justly punish her as her persecution and murder of the Martyrs of Jesus and being drunken with her blood Apoc. 17.6 cap. 18.24 In her was found the blood of Prophets and of Saints and of all that were slaine upon the earth Therefore Kings and States migh justly punish her for breaking their civill lawes yet doth it not follow that those that have not broken such civill lawes should bee her Example 6 There is no demonstration can be made that this compulsion of the whore by eating her flesh and burning her with fire was done by penall Lawes but onely by force of armes as apeares probably Chap. 18.6 7 8. The people of God in Rome vers 4 6. conjoyning with the Protestant armie without therfore no inference of compulsion for conscience by penall lawes can be drawne from hence Objection Freedome of conscience is contrary to Vniformity Answer We see the mischiefe of a forced uniformitie in the Episcopall case when it was indeavoured to bring three Kingdomes to an uniforme practice 2 God prefers the peace of his servants consciences before the specious shew of a glorious uniformity Objection But the things we impose upon you and compell you to are not things unlawfull but indifferent Answer 1 That which is indifferent in your conscience is unlawfull in mine and therefore you cannot impose it 2 If it be an indifferent thing you take away my Christian liberty in making it necessary against which your invasion the Apostle calls me to stand fast in my liberty Gal. 5.1 3 It is my own not another mans conscience must be judge what is indifferent to me From what hath been laid downe it● very considerable to inquire whether it be not lawfull for the Magistrates to grant liberty of conscience to all men And without all con●roversie Christian brethen who differ in judgement in smaller matters as the Presbyterian Independent and Annabaptist though falsely so called may each of them in point of conscience injoy his own way to worship God under one and the same State in one and the same Kingdome according that which each of them thinketh to be the truth Objection Ezra 7.26 Whosoever will not do the Law of thy God and the law of the King Let judgement be executed speedily upon him whether it bee unto death or to banishment or to confiscation of goods or to imprisonment therefore its lawfull for the civill Magistrate by all these wayes to compell men in Religion Answer 1 This was an edict of an heathen Emperour made out of fear of wrath vers 23. not by command from God 2 He gives Ezra power to set Magistrates to compell them to do the Law of God but he gives him not power to punish in case of misbeleef of which the question in hand is 3 I doe the Law of God in walking according to my light and therefore cannot come under any of these penalties either my conscience must be the judge that I doe the Law of God or the civill Magistrate if my conscience must be the judge that tells me that I do it If the civill Magistrate must be judge then doth this lay a snare for all protestants in popish countries those Magistrates hereby will have power to destroy all Protestants dissenting from them with death banishment imprisonment confisca●ion 4 There is no such power affixt upon Magistrates in the New Testament 5 There is no ground to prove that Artaxerxes was infallibly inspired from God to give this strict Decree to Ezra neither did Ezra nor any judge deputed by him put the same in execu ion and no lesse then a grounded inspiration from God will prove that it was obligatorie at any time in foro conscientia much lesse to us 6 Compulsion of persons different in judgement to any uniforme practise is not the law of God for the contrary appeares Rom. 14.3 4 5.6 13. 1 Cor. 8.11 12. Therefore no man for want of this uniforme practise can be punished by banishment death c. 7 This Decree of A●●axerx●s was not morral● but onely Iudiciall respecting that former opposition which was made against the Jewes by Tatna● Shether Bosnai and their companions Chap. 5.6 and least any others should attempt the like accusations its likely the king gave this severe decree 8 If we might reason from this king that all other princes or states might stablish the like it would invest them with the most absolute tyranny that ever was in the Christian world not over our estates onely but which is worse over our consciences Objection Luke 14.23 It s said go out into the high waies and hedges and compell them to come in that my house may be filled therefore it s lawfull to compell persons in religion Answer 1 This parable is the same with Mat. 22.1 Where the King of heaven inviting the Jewes to a Marriage with his son and they refusing the King sends his servants to necessitate the Gentiles to come in the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to necessitate which was not any violent compulsion but onely to shew them the need and necessity there was of the Gentiles parts to come in being they were blinde and lame that is void of true knowledge of God and not able to move towards grace or heaven which was manifested and declared Acts 13.46 47 48. Reasons why the Magistrates necessitating or Compulsion cannot here bee meant 1 BEcause the servants that were sent forth the invite to Jewes to the Marriage Supper or the precious benefit in Christ were not Magistrates but Patriarchs Prophets

Baptisme Answ It brings many mischiefes besides that it fils the Churches with rotten Members and confounds the world and the Church together it is a groundworke for more traditions and doth so darken the doctrine of Baptisme that we cannot know the true meaning of it when we read of Baptisme in the Scriptures yea hereby many are taken into communion in baptisme who are excluded from communion in the supper whereas the communion in both is one and the same Quest How do you prove that there is but one Communion in baptisme and in the Supper Answ Because there is the same thing signified in baptisme that there is in the supper that is to say our fellowship with Christ in his death and resurrection So that all that are baptized into one body are all made to drinke into one spirit 1 Cor. 12.13 and the same preparations of faith and repentance that are required for the one are also required for the other and he that is cast out of the one is cast out of the other seeing that by excommunication hee becomes like an Heathen or a Publicane Quest But what if an infant or any other in their childehood should die unbaptized are they not damned Answ We know nothing out of the Scriptures of their salvation or damnation and therefore we must not be too inquisitive yet may such infants so dying be saved through the presentment of the satisfaction of Christ Rom. 5.18 to the justice of God for originall sin which satisfaction though it be applied through beleeving in those that can beleeve yet may it be applied without in those that cannot beleeve for else how could any infants be saved Quest Do you thinke infants have no faith Answ Yes they have not faith for they have not reason to discerne betwixt good and evill Deut. 1.39 If they had faith they were presently to be admitted to the supper Faith is an act of understanding which comme●h by hearing as well as an act of the will Quest What grounds have you against infants baptisme Answ Many but chiefly Christs commission Mat. 28.19 Where the subjects of baptisme are those that are made Disciples and this commission is to last to the worlds end vers 20. and reaches to every creature that is to partake of baptisme Mark 16.15 16. Quest Is it not lawfull to baptize persons without they beleeve Answ No Acts 8.37 If thou beleevest it is lawfull Acts 10.47 and 16.34 and 8.12 and 18.8 Quest But may we not be baptized if we be ABRAMS seed Answ Yes but we gentiles are onely Abrams seed by beleeving Gal. 3.7 Know ye therefore that they which are of the faith are the children of Abraham so Rom. 4.16 Gal. 3.29 Quest But what think you of them that would make the children of beleevers to be the seed of Abraham Answ They are mistaken for the scripture speakes onely of three seedes of Abraham that is Christ Gal. 3.16 He saith not to seeds as of many but as of one and to thy seed which is Christ 2. the carnall Jew 3. the bel●ever of Jew and Gentile Gal. 3.28 and they adde a fourth seed of Abraham viz. The seed or children of beleevers among the Gentiles about which the scripture is silent Quest But are not the children of Godly persons visibly in the covenant of grace Answ No the covenant of grace is an invisible thing and we cannot know who are in it nor have we grounds to judge persons are in it till we see some profession of holy life and profession of faith and repentance which infants cannot make Quest What is circumcision Answ It was an obligation to keep the whole Law Gal. 5.3 Rom. 2.24 and shewed unto them that it was their duties to circumcise their hearts Ier. 4.4 Quest. Whether was it not also a seale of the righteousnesse of faith Rom. 4.11 Answ Yes to Abraham onely and if Abrahams beleeving children among the Gentiles should be baptized as he was circumcised then must it not be till they have the righteosnesse of faith as Abraham here had at least they must have it in profession Quest Whether doth Baptisme succeed Circumcision in the same Office Answ No Circumcision was to every Male though reprobate but baptisme onely to the beleever Mat. 28.19 There being a change of the visible Church and of the Ordinances this cannot succeed in room therof nor hath any dependance thereon Quest Whether may not infants of beleevers be baptized by vertue of a covenant holinesse Answ No for baptisme is not a signe or seal of any such outward holynes which may befall reprobates as well as Elect but it is a signe of death Buriall and Resurrection which the beleever hath with Christ 2. There is no command for baptizing such if the Gentiles were so holy which yet is not proved Quest Whether is infants baptisme forbid in Scripture Answ Yes where will-worship is forbid Levit. 10.1 As they that were not in the Circumcision of Circumcision were excluded because they were not exprest as the males and females of Heathen So is it in Christs Commission about Baptisme they that are not exprest in it are excluded from it But now to answer to questions or cases of conscience about this point Quest WHether is it lawfull for a person that is convicted of the unlawfulnesse of Infants baptisme or doubteth thereof to be present at it Answ No in no wise for these reasons 1 Because the inward man and outward man must not bee divided in worship 1 Cor. 6.20 Glorifie God both with body and spirit which are his It s grosse hypocrisie when the outward man is at a worship which the heart doth not love 2 Because by our presence at such a worship we strengthen and embolden others at a false worship wiles they look on us as those that worship the same kinde of worship 1 Cor. 8.10 If any man see thee which hast knowledge fit at meat in the Idols temple shall not the conscience of him which is weak be imbouldened to eat those things which are offred to Idols 3 Because the person that is present at such a worship is not able to make any apologie to God why hee or she is present at such a worship in bodily presence though he or she reserve their hearts to God As a mans wife that is taken in an adulterous bed with another man can give no excuse for her presenting her body there though she say she keep her heart and affection to her husband 4 Because in false worship we are not so much as to touch the unclean thing 2 Cor. 6.17 Come out from among them and touch not the unclean thing Now this being an unclean thing in my conscience I cannot nor must not touch it any way neither with my affection nor with my bodily presence but that as soon at any preacher begins to pray for any such thing I must instantly depart though it be in his prayer after his Sermon 5 Because