Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	covenant_n	seal_n	seal_v	4,393	5	10.3434	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82555	The Quakers confuted, being an answer unto nineteen queries; propounded by them, and sent to the elders of the church of Duckenfield in Cheshire; wherein is held forth much of the doctrine and practise concerning revelations, and immediate voices, and against the holy Scriptures, Christs ministry, churches and ordinances &c. Together with an answer to a letter which was written and sent by one of them to a family of note and quality in the said county, which pleaded for perfection in this life, and for quaking. By Samuel Eaton, teacher of the Church of Christ heretofore meeting at Duckenfield, now in Stockport in Cheshire.	Eaton, Samuel, 1596?-1665.; Waller, Richard, d. 1657.	1654 (1654)	Wing E125; Thomason E719_8; ESTC R9865	69,620	98

shewed It is against all outward teaching against singing of Psalms against Ministery against Sacraments expresly against Infants baptism against publick prayer against all set times dayes and hours of performing religious duties the 10 11 12 15 17 18 19. Queries do declare all this Now whether these be Ordinances of Christ and how they will be maintained so to be will be the Question and for our own justification must be discussed I have already given some touches respecting outward teaching and have endeavoured to clear up our practise in singing of Psalms and shall now attempt to vindicate other of our ways and the ways of the Churches of Christ from unjust exceptions and discuss them as I meet with them in the paper And first concerning sprinkling of Infants there is so much Concerning the sprinkling of Infants written for and against this practise that I accompt it lost time to make any large debate about it onely something of that which satisfies us in reference to our own practise I shall present First for the Act of sprinkling we use it not though something may be held out to justifie it The blood of Christ is called the blood of sprinkling Heb. 12. 24. and cleansing was by sprinkling blood Heb. 9. 13. and sprinkling of blood was used in the Passeover and signified cleansing therefore seeing water in Baptism typifies Christs blood and the application of it signifies cleansing from sin why may not the water be sprinkled on the subject of Baptism to signifie the cleansing away of sin by the blood of Christ If any object further let such as use it maintain it Our practise is to use the water of Baptism in a washing way which sutes well with the mysterie in it which is washing away of sin Act. 22. 16. And the Greek word which is put for baptism is applied to Tables brazen vessels beds and such like things which was not by dipping but by the application of water in a washing way Mar. 7. 4. So that though the word signifie dipping yet it signifies washing also which warrants the application of water in Baptism in a washing way Secondly for the subject of baptism whether it be to be applyed to Infants amongst many things I shall onely present this viz. That Baptism is an outward Seal of an outward and visible Covenant of Grace which runs always upon the condition of believing and is to be applyed to visible believers or Saints and is also to be extended in reference to the subject as far as the Covenant is extended and if the Covenant be extended not onely to visible believers but to their whole Infant seed as from Gen. 17. 7. compared with Exod. 12. 48 49. and also from Deut. 29. 10 11. appears then the Seal of it must extend so far also I shall confirm all this first that it is a Seal for God having promised such a blessing as the taking away of sin in the Covenant of Grace Jer. 31. 34. would by the Ordinance of Baptism in the application of the element of water in a washing way to the body have the baptized person to know and believe that he washeth away the sin of the Soul by the blood of Christ Act. 22. 16. therefore it is said Act. 2. 38. be baptized for the remission of sins not to effect it but to assure it to you secondly that it is an outward Seal because all is external and visible the water is which is as it were the Seal the washing is which is as it were the Sealing or the putting on of the Seal the body is which is as it were the thing sealed all is outward and done before men but whether it be done in the conscience really and inwardly by the Spirit that is a secret and known to God And the Spirit onely is the inward Seal that assures the heart And many times the outward confirmation is separated from the inward assurance as in Simon Magus he had the outward sign of remission of sins but not remission of sins it self Thirdly that it is an outward Seal of an outward and visible covenant of Grace because the profession of faith with shews of reality is all that is required unto the bringing of persons into it and unto the participation of the Seal of it It was enough to the Eunuch he professed his Faith and Philip baptized him he could not see into the heart to know the truth of it yet he baptized him And Ananias and Saphira and Simon Magus their profession brought them within the Covenaut and gave them a right to the Seal of it and not any truth of Faith it self for there was none And indeed that Covenant wherein the ministery of man in made use of in the making of it must needs be external Fourthly that it is extended in reference to the subject of it as far as the Covenant is excended because it is the confirmation of it to the subjects of it and the confirmation must need be as large as the Covenant but this is not doubted of by any Fifthly that the Covenant is not onely extended to visible Believers but also to their whole Infant seed because in Gen. 17. 7. we finde it so for it runs in these words I will be thy God now this is comprehensive of all blessings even the very highest as Heb. 11. 16. shews and it is the same for substance with that in Jer. 33. 33. which is called a new Covenant And Circumcision that sealed it is called The Seal of the righteousness of Faith Rom. 4. 11. and the Circumcision of the flesh did signifie the circumcision of the heart Col. 2. 11. And the Gentiles that professed Abraham's Faith which had nothing to do with Canaan entred into it and spiritual priviledges were sealed to them Exod. 12. 48 49. by which it appeareth to be a Covenant of Grace And for the subject it was with Abraham a Believer and with his seed what seed his whole Infant seed for the application of the seal viz. Circumcision to the whole Infant seed shews that the Covenant extended it so far And Deut. 29. 10 11. clears it That the Covenant was with the little ones And though all Infants are not counted the seed as to spiritual and eternal blessings as indeed neither are all that profess Faith with shews of reality as Demas c. to be accounted the true spiritual seed yet they are the seed as to Church priviledges and external Ordinances of a spiritual nature and so were all Abrahams Infant natural seed and Believers seed in all Ages the true seed as to the enjoying of such Ordinances Concerning praying before and after Sermon first we Concerning praying before and after Sermon finde that in the meetings of the first Christian Church at erusalem there was Doctrine breaking of bread and prayers in which Ordinances that Church of Christ was conversant Act. 2. 42. Secondly we finde that the Apostles whose work was to attend upon

is necessary for such Secondly The Apostle seems to speak of such an annointment which they had received which had already taught them by which they should abide in Christ and not be seduced as those words shew Even us it hath taught you you shall abide c. Now indeed the Spirit of God hath taught us of all things in the Scriptures which were of his inspiring whereto if we attend we shall abide in the Truth and not be misled by Seducers and to this teaching of the Spirit in the Scriptures we need not that any teaching of man should be added but as we are taught in them Thirdly The words You need not that any man teach you but as the annointing teacheth you are hyperbolical expressions there is an excess in them as in many places of Scriptute as where it is said If all things should be written which Jesus said and did the whole world would not contain the the Books that would be written The meaning is there would be very many Books written if all should be written And in vers 20 of this very Chapter the Apostle tells them that they knew all things it is an excessive speech for no one knoweth all things but God Christ himself as man knew not all things who yet had the Spirit not according to measure but beyond it the meaning then is they had much knowledge and knew many things and so they needed not that any man teach them that is they knew so much already of the Doctrine of the Gospel that if onely they persevered in that which they knew they might be kept without much teaching it is to be understood in a comparative sense not in an absolute consideration as to exclude all teaching but to exclude much of that teaching which others do require and it respects the abundance of knowledge which they had in comparison of Believers of former times before the Gospel was revealed as from the Prophesie from which these words of John were fetcht appears Jer. 31. 34. They shall teach no more man his Neighbour and every man his Brother saying know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord Knowledge should so abound in the dayes of the Gospel that they should not need teaching so much as in the times of the Law For it points at the days of the Gospel after Christ should be revealed of which Christ saith That he that is least in the Kingdom of Heaven should be greater then John the Baptist who yet was greater then al the Prophets so exceedingly should Light shine in Gospel-times but that teaching should be absolutely excluded was not the Apostles meaning for though they never did need it less yet they never had it more then in the days of the Apostles and of the Primitive Churches For there were many who were eminently gifted besides Pastors and Teachers who did teach And it is to be observed that the Spirit was never given so plentifully in any Age as in that Age wherein so much outward teaching was so that there is no such measure of reception of the Spirit that can thrust out outward teaching while we are here yea and John himself thought there was need of teaching while he tells them of an unction that they had received and that they knew all things and needed not that any one should teach them for vers 36. he saith These things have I written unto you in reference to them that seduce you that is least you should be carried away from the Truth by them he taught them to stand fast in the Truth they had received Fourthly It holds forth that they were not neither should be Babes which knew nothing themselves were able to judge of nothing themselves but do depend wholly and really upon others to teach them and were led wholly as others guide them in this sense they should not need teaching for there was a light set up in their souls and they had the Spirit of God which is a light and enables them to discern with such clearness that they believe not because others tell them so but because they can look into the Truth themselves Concerning the last words of that question viz. that the Promise was eternal Life to him that did abide in the anointing because there is no such Scripture that saith so and because no course we take in our teaching doth tend as hath been shewed to withdraw from the anointing therefore I shall not insist upon them Querie 18. Whether you do not bewitch the people and draw them from the Spirit of God within them to observe those Sacraments and Ministery maintained and other practises in Church-meetings things which God never commanded to tell the people of a Sacrament and following your outward Teaching who stand praying in the Synagogues and are called of men Masters which Christ d●d forbid Mat. 23. And have the chiefest places in the Assemblies Whether these be not called Antichrists which act contrary to the Commands of Christ yea or no Answ In this Question besides the repetition of former things they strike at Sacraments at the teaching and praying of Pastors and Elders for to them they speak in al their questions at the posture of standing in prayer at the places of meeting calling them Synagogues in a derisive way at the Title of Master which is put upon them and charge them with ambition in assuming chiefest places which they say such take I must clear up the truth in all these particulars First Concerning Sacraments there are no Ordinances on foot amongst us which we call by that name though there Concorning Sacraments might be a defence for it but there are Ordinances which others call Sacraments and we call them Seals of the Covenant which are to confirm Faith in the Covenant of God concerning Remission of sin by the blood of Christ and other Grace of the like nature which is vouchsafed in Christ and they are Baptism and the Lords Supper and they are both of them instituted by Jesus Christ Mat. 28. 19. 1 Cor. 11. 23. and they both point at Christs Death and the shedding of his Blood Rom. 6. 3. 1 Cor. 1. 26. Mat. 26. 28. and they serve to Seal Remission of sins by Christs Blood Act. 22. 16. Mat. 26. 28. and indeed both of them are to put us in remembrance of Christ and that which Christ hath instituted who dares abrogate And those that destroy the Seals therein attempt the destruction of the Covenant for Seals are the ratification of Covenants or at least they do despise Gods grace of condescendency who for the cause of our weakness in belief of his Covenants vouchsafeth to grant us Seals to confirm them And Gods Covenants have never been without Seals and though there hath been change of Seals yet Seals are as old one or other of them and are to last as long as the Covenants and the Lords Supper