Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	day_n	observe_v	sabbath_n	1,418	5	9.5618	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

be baptised Acts 22.16 And now why tarriest thou arise and be baptised and wash away thy sins calling on the name of the Lord. 2 Those that defend infants baptisme would think it Will-worship if any Minister should go and baptise the children of Turks or Indians when their parents were not Christians and that upon this ground because they are not fit subjects The like conclude we from the baptising of infants as be●ng not fit subjects as not having faith not so much as in profession 3 It s an essentiall point in worship that the subject be right Pro. 15.8 The prayers of a wicked man for the matter may be better then the prayers of a childe of God But for want of a right subject they are abomination Object 22. To whom the inward grace of Baptisme doth belong Mr. M. pag. 41. to them belongs the outward signe But infants of believers are made pertakers of the inward grace of baptisme of the heavenly and spirituall part as well as grown men Ergo they may and ought to receive the outward signe of baptisme Sol. 1. We deny the proposition for inward grace belonged to the godly Iewish women yet were they not sealed for want of a command 2 The inward grace of baptisme is remission of sins which all the Elect onely pertake of But no church can tell who are elect therefore the outward signe doth not belong to them because many of the Elect cannot make it appear in a visible way that they have right 3 Persons may have an invisible right to ordinances that have not a visible right as an Elect person as the incestuous man was may be justly excommunicate The Proposition may be granted to be true in foro coeli but not in foro Ecclesiae in the court of heaven not in the court of Churches in respect of invisible right yet not in respect of visible and yet it will not be true so For Churches are to dispense Ordinances according to visible right onely and this is but as in courts of men if any one lay claime to estates or lands they must first show their right to them by their evidence before they can have any seale in that Court to authorize them thereto So is it in this case Act. 10.47 Can any man forbid water that these should not be baptized which have received the holy Ghost q. d. Baptisme must be administred upon some visible right 2 To the Assumption viz. That infants are partakers of the inward grace of Baptisme of the heavenly and spirituall part as well as growne men I Answer 1 If we understand it of all infants that live in Protestant Churches it s manifestly false for abundance of them prove wicked 2 If we limit it to all infants of believers it is as false for if all such be partakers of the inward grace of Baptisme and of the heavenly and spirituall part then many of them after proving wicked must needs fall from the inward grace of Baptisme which is putting on of Christ Gal. 3.27 And the fellowship with Christ in his death and buriall Rom. 6.3 4. or else God must fall from his promise in making them our partakers of the heavenly and spirituall part and now taking it from them 3 If we limit it to some infants of beleivers that they are partakers of the inward grace of Baptisme of the heavenly and spirituall part and therefore may and ought to receive the outward signe of Baptisme I answer no Church is able to put a difference betwixt those some that are partakers of the inward grace and those that are not if any man could tell us who they were it were something but this is impossible the right of these persons being invisible it is absurd to put a visible sign thereto 4 These some that are partakers of the inward grace of Baptisme they are only partakers of it in respect of election but not in respect of actuall conversion according to which or the profession thereof the Churches are to dispence Ordinances Mr. M. p. 6. Obj. 23. There are three great mischiefs goe along with denying infants Baptisme as First they reject the observation of the Lords day Answ We deny it and the generality of those that are against infants Baptisme receive it observe it with as due observation as those that accuse them indeed for the Jewish Sabboth over-commanded by God it is put to an end Colos 2.16 else it stands in force yet and that being put to an end we observe the Lords day from the Apostles example and the mortality of the fourth Commandement which requires one day in seven 2 It is objected the teachers of this opinion whereever they prevail take their Proselytes wholy off from the Ministery of the word Answ I know the contrary among many persons that are in Church-way 2 It is not these teachers that take off others so much as the Preachers of infants Baptisme for these by praying and preaching against things which these you call Anabaptists practise they cause them to withdraw themselves unlesse you would have them to be present at such worship as they neither love nor can say Amen unto 3 If you would in your severall Presbyteries consent to forbeare these doubtfull disputations both in your Sermons and prayers the persons you so accuse would not onely be willing to heare you but account it a mercy to pertake of your gifts which wee desire to acknowledge and reverence 3 Object This opinion puts all infants of believers into the same condition wi●h Turks and Indians Answ As the infants of Turks and Christians dying infants are all alike free from actuall sin being onely guilty of originall why may they not pertake of the same benefit of free grace why may we not have charitable thoughts concerning the salvation of Turkish infants seeing we know nothing of their damnation and we read not of any one in Scripture damned meerly for originall sin the innocency of all infants so dying is the same in respect of actuall sin But for the consequences drawne upon us from hence wee deny As First all of them are damned who dye in their infancie being without the Covenant of grace having no part in Christ or all of them are saved having no originall sin Mr M. Ib● For their damnation wee know nothing of it for their salvation wee charitably hope it though they come into the world guilty of originall sin for what hinders but they may bee saved through the presentment of the satisfaction of Christ to the justice of God for originall guilt or some other way unknown to us and whereas for alleadge against this M M 〈…〉 that hereby we carry salvation by Christ out of the Church Answ Where is there any limitation that the free grace of God shall goe no further then visible Churches Obj. 24. There is no expresse command Mr. M. p. 34. 35. no example in the New Testament of womens receiving the Lords

Apostles who had not any power of Compulsion in their hand 2 Because had these servants had any power of compoulsion in their hands they would not have taken a repulse of the jewes but have forced them whether they would or not to have come in 3 There is a two fold compulsion 1 Violent by force of armes and civill sword 2 Voluntary as when the reason of man is forced to side where he sees strength of argument It was this latter compulsion or necessitation that these servants had and not the former in their ministeriall dispensations they were to show them what a great necessitie lay on them to come to Christ and his benefits But what is this to the Magistrates compulsion Objection Dan. 6.26 Darius makes a decree that in every dominion of his kingdome men feare and tremble before the God of Daniel therfore compulsion in religion is lawfull Answer This Decree onely reaches to the acknowledgement of the true God which onely cuts off those that deny him as Mahumitanes Idolaters c. 2 He did pro imperio as an absolute price command this not that he had any command from God for the doing of it 3 The hinderance why conscientious persons cannot comply to the lawes established by the Magistrate or State is the fear of offending God if they should so do and therfore they need not bee compelled to that which thy have already 4 Either my conscience or the Magistrate must be judge what is the true fear God if my conscience it will witnesse that I fear him because neither for the gaining temporall goods nor escaping temporll hazards dare I sin against him but if the Magistrate must be judge then in other Kingdomes and States the Magistrate must be judge also and so the French King may compell to worship of Images of Christ the Spanish King may compell to Masse as well as other States may compell to be present at infants baptisme or Common Prayer-book when persons are contrary minded Meanes to liberty of Conscience which are of two sorts 1 ON the Magistrates part who hath power to grant it 2 On the peoples part who do desire it Meanes on the Magistrates part are these 1 That he listen not to those who out of perticular interests may render us odious comparing many tender consciences who cannot comply with publike practises with the Anabaptists of Germany as if we maintained free-will falling from grace denied originall sin nor to those who shall insinuate that the Magistrate cannot without guilt and breach of covenant bear with such men when there will an undoubted guilt come upon him by punishing so many of the Saints of God meerly for doing things conscientiously to God Also that he listen not to them when the shall impute the evill successe in the Kingdome and retarding of businesse unto these mens divisions in opinion no guilt comes upon a man for not reforming things which are out of the reach of his power Let the Magistrate judge whether the doing things out of conscience or the compelling men to do things with a doubting conscience or against conscience or in case of refusall to fine banishment c. be the more likely cause to procure these prolongings of our miseries 2 That he permit free congregations of visible Saints but if instead hereof such shall be persecuted and driven away as in the dayes of the Bishops surely it must be bitternesse in the end when God shall make inquisition for their bloud Luther said well Hereticks are to be burnt with the fire of Charttie 3 That the Magistrate look upon this sort of men stigmatized by the names of Independents Anabaptists as confiding persons and as irreconcileable enemies to Poperie Prelacy tyranny as any others It s observed that the French Kings are wont to place more confidence in the Protestants in France then in the Papists there as being further removed from the Spanish faction And why may not Magistrates do as much here to these men who are as far if not farther removed from Popery Prelacy as any persons whatsoever 4 That the Magistrate look on these men as those that have lent their hand their purse yea many of them their lives to break off the common yoke Meanes to Libertie of Conscience on the peoples part who do desire it 1 THat you come with humble petitions as Queen Hester Hest 7.3 4. Le● our estates lib●rties and Country be continued to us seeing many of our Enemies tell us of nothing but ruine and violence which we can hardly b●leeve can proceed from such men we have to deale w● hall 2 Beware in Pamp●lets and o●therwise of giving hard speeches either to your wor●hy 〈◊〉 noble S●●t●●men whose indefatigable paines will be famous to all post●●i●●e 2 P●t 2.10 It s said of some wicked hypocrites they were not afraid to sp●●k ev ll of dignities nor to the Assemblie A●ong whom we mu●●●eeds upon knowledge affirme there are divers learned and godly men Provoking words raise up the spirits even of good men and it is not so easie to lay them again 3 Show your selves further helpfull in the cause though your selves should never have any benefit reserving onely so much as in a moderate way may fit you for banishment which if the Magistrate never consider God will Remember that however things go yet will there be in the prevailing of this party a great step to reformation and God will have farre more glory then in the prevailing of the Popish and Prelaticall party Let it be the joy of our hearts that God may have glorie though we have confusion 4 Beware of headiness● and unadvised opinions flowing from many out of wantonnesse and curiosity rather then a desire of edifying which cariage hath but too much alienated the Magistrates from those that are truly tender and innocent herein by preaching and printing irrationall and undigested principles 5 Be much in prayer and fasting that God would turne the Magistrates hearts to you as when Haman had got a decree the Jewes lay in s●ckcloth and there was great weeping and wailing Hest 4.2 3. So let the rumour of Ordinances and Decrees whether true or false I know not comming out against us cause us by mourning and fasting and weeping and wailing to give the Lord no rest till he look down from heaven upon us and turn our condition by the meanes of some faithfull Mordecai speaking good for us or otherwise as he in his wisedome and providence sees fit 6 For those that are in favour with the Magistrate whether Ministers or others to interpose themselves for their brethren as Queen Hester and Nehemiah did not contenting themselves with their own liberty if they were sure to have it for who knowes whether God have raised them up to such a time who if they do not bestir themselves deliverance may come from another place and they and their houses be destroyed REader I shall desire thee seriously to ponder what hath been laid

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