Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	jewish_a	sabbath_n	10,681	5	10.1354	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

Supper no expresse command for rhe celebration of a weekly Sabboth Answ First that woemen received the Lords Supper appeares 1. From example Act. 1.14 where the Virgin Mary and other women were gathered together and these women together with the rest of the disciples were altogether in one place and so Peter preacheth cap. 2. 1. v. 42. they continued stedfastly in the Apostles doctrine and fellowship and breaking of bread and in prayers v. 44. It s expressely said that all that believed were together 2. It appears from command 1 Cor. 11.28 Let a man examine himselfe and so let him eat the Greek word signifies a man and a woman the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the commune ●ender as appeares 1 Tim. 2.4.5 there is one Mediatour betwixt God ●nd man and woman there is the same word used Gal 4.28 there is nei●her male nor female but ye are all one in Christ 3 It appeares from reason there is one and the same communion in baptisme and in the Supper now women were baptized Acts. 8 12. They were baptized both men and women therefore they also recived the Lords Supper Mr. M. Ib d. 2. There is no expresse command for the celebration of a weekely Sabbath Answ 1. If their be no command there is no observation due Mat. 28.20 Teaching them to observe all things that I have commanded you if there be no command there is no observation due 2. But the Sabbath is commanded indeterminately in the fourth commandment which commands us to observe the day of Gods rest Now being the first day of the weeke is the day of Gods rest we observe it though not in such a way as the Jewes were wont to observe their sabbath because no command can be brought to affix the rest of the Jewish sabbath on the Christian Lords day yet in such a way we from the command observe it that in it we may have communion with God in prayer and hearing and receiving the Supper meditation workes of charity c. We should desire in the bowels of Christ and bond of love passing by what hard speeches we finde in your writings not to render us odious to our godly and wise Senators and other friends by calumneyes and false reports which we hope are no wayes of your inventing but yet through too much credulity of your receiving in as much as we finde the same in sundry of your printed bookes Mr. M. ●b d. For those other exceptions as first that there is no expresse receiving of the Lawes concerning the forbidding degrees of marriage Answ Yes there is not onely a prohibition of having ones fathers wife 1 Cor. 5.1 But also of having one brothers wife Mark 6.18 Iohn told Herod it was not lawfull to have his brother Philips wife Mat. 14.3 Now these incestuous relations having no other prohibition then those other mentioned Levit. 18. The same commandment that forbids the one doth also forbid the other Mr. M. ●b d. So when it s alledged there is no expresse command against Poligamy in the new Testament the contrary appeares Mat. 29.5 They twain shall be one flesh 1 Cor. 7.39 If her husband be dead she is at liberty to marry to whom she will onely in the Lord she is free to marry to another but not till her husband be dead Rom. 7.3.4 If while her husband liveth she be married to another man she shall be called an adultresse 1 Tim. 3.12 The deacon must be the husband of one wife by which is condemned the taking of more wives at once not second marriages Mr. M. Ib. So it s alledged that there is no command nor example that the children of those that are beleevers should be baptized when they are growne men Answ It s true if they be onely growne men there is no command nor nor example to baptize them but if they beleeve there is Mark 16.16 Whosoever beleeveth and is baptized c. also Mat. 28.19 all are to bee baptized that are made disciples if the children of unbeleevers are to be baptized when they are growne up and are beleevers then surely the beleeving children of beleevers cannot be excluded Object 23. The denying infants baptisme is contrary to the practise of all the Churches and casts an aspertion upon them Answ 1 I have heard otherwise that there are Churches in Transilvania and Holland that so practise 2 We finde the History of the Acts of the Apostles and the first 300. yeers well nigh if not altogether cleere for us as hath been shewed before 3 All the Churches erred for many 100. yeers since the times of the Antichristian apostacie not onely in smaller matters as about Church orderer but in point of the masse justification by works transubstantiation judge of the faith c. In receiving infants to the Lords Supper for 600. yeers together as was showen before Apoc. 13.3 and all the world wondred after the beast 4 They have I supposed erred I meane the Protestant consisting of Lutheran and Calvinian Churches in the particulars since the reformation which I should be loth to risse but that onely the matter comes in competition with Gods glory 1 In retaining the baptisme which they had from the hands of Popish priests in the time of the deep abomination which they could never retain without acknowledging the Romish Church to be a true Church and their priesthood to be true and their ministers to be the ministers of Jesus Christ 2 They erred in that the elders of the Churches received all sorts of persons to baptisme upon a supposed covenant holinesse derived from the parents which were Idolaters in the grossest Idolatry for many a hundred yeers 3. In that elders members and the whole Church as they are called did agree that the Church should be divided by parishes making cohabitation or dwelling together in such a parish a sufficient inrightment to Church priviledges till the other day almost the independent Churches though improperly so called began to espie out this abomination 4 They have all erred in a wrong matter in that they have taken the whole profane world that lyes in wickednesse into them and made wicked men that are strangers from God hereby to dreame of a communion with him and them till the other day this abomination began to be discovered 5 They have erred in the continuation of Episcopacy for so many 100 yeers though in some places the name is now changed into Superintendency 6 I will speake little of the mutuall invectives of the Lutherans against the Calvinists and of these against the Lutherans even in the publike assemblies yet could I never read of any of the ministers censured for this great violation of charity nor of the power of compulsion which hath been given to the civill magistrate over consciences whereby the weaker party have been compelled to see with the stronger parties eyes and to subscribe to their conclusions the promises whereof they never

he could not baptise Epist 70. ad I●nuarium Episcopos Nilmidas de Baptizandis haereticis Yea then they joyned Unction with Baptisme that he that was anoynted therewith might become one of Gods Anointed Ibid. And for the Signe of the Crosse severall times more especially in this Epistle de lapsis he sai●h The forehead pure with the signe of God could not bear the signe of the Devill It would be too long to tell of other grosse errors as that only baptized persons escape eternall punishents That Originall sin is done away by it and that actuall sins sprouting up Originall sin is not after to be imputed c. By all which wee may see what heed we may give to Cyprians time when they were such grosse errors about Baptisme And yet but in one Epistle do I finde mention to be made of infants baptisme which the forementioned Epistle to Fidus which may not without some grounds be suspected to be suppositions 1. IAMES PAMELIUS that wrote the Annotations upon this Epistle cannot finde of what place Fidus was bishop 2 The weaknesse of the fore-mentioned arguments not likely to come from a Councell of 66. Bishops 3 There is no mention at what place this Synod of 66. Bishops sh u●d mee● But suppose this Epistle were not feigned among all other corruptious Infants in CYPRIANS time pertook of the Lords Supper yet will not any allow this CYPRIAN in his Epistle de lapsis speaking of the wickednesse of those that sacrificed at the heat●e● Altars that they sacrificed their faith their hope in those deadly fires aggravates their sin that their infants they carried in their armes or led in their hands lost that which they had gotten in the beginning of their birth when the day of judgement comes they will say we have done nothing neither did we leaving the Meat and Cup of the Lo●d hasten willingly to prophane defilements others treacherie hath destroyed us we perceive our parents were our murtherers 4 It appeares it was feigned because it was so contrary to the doctrine laid down in Tertullian whom Cyprian as I suppose the learned know did in his workes very much imitate that he called him his Master Da mihi Magistrum was Cyprians speech of Tertu●lian 5 It appears from Baronius testimony that Cyprian was against it Baron Annal. Eccles tom prim A. 53. pag. 398. who s●ith If Cypri●n had been sure that that had been an Apostolicall tradition speaking of infants baptisme and not contrary to holy Scriptures is by sound and sincere opinion without doubt he had rested Bernard serm 65. super cant pag. 144 Speaking of some Christians that opposed the popish stream he faith They laugh at us be because we baptise infants because we pray for the dead because we require the prayers of S●ints This I adde for illustration not regarding any authority after the first 300. yeares Answer to the objections brought for infants Baptisme Obj. 1. As the infants of Jews were circumcised so the infants of Christians are to be baptised Answ We deny the consequence 1 Because there are two Covenants essentially differing Jer. 5.1 32.33 I will make a new Covenant not according to the covenant I made with th●m when I brought them up out of the Land of Egypt therefore their s●a●●s ought to be essentially diver The first Covenant was carnall typi●all as appeares Jer. 11.7.8 vers 6. God bids them hear the words of ●is Covenant and do them And vers 7. I earnestly protested unto your Fathers in the day that I brought them out of the Land of Egypt even unto this day rising early and protesting saying obey my voice yet they ob●yed not nor inclined their ear therefore I will bring upon them all the words of this covenant which I commanded them to do but they did them not 2 Then the Lords Supper should be given to infants because they all pertook of Manna and the Paschall Lamb. If it be said they are kept off from the Supper because they cannot examine themselves so are they to be kept off from baptisme because they have not faith repentance nor the covenanting of a good conscience 1 Pet. 3.21 3 Circumcision was commanded as well to reprobates as to the elect Gen. 17.10 Every man childe among you shall be circumcised among which were many reprobates Esau af●er God had said The elder shall serve the yonger Gen. 25.23 which the Apostle applyes to reprobation Rom. 9.12 was circumcised So Ishmael after God had rejected him in respect of spirituall blessings Gen. 17.20 yet vers 23. he Was circumcised and so were all that were born in his house or bought with mony So that circumcision was to be administred to reprobates as well as godly but baptisme is to be administred onely to those that repent and believe 4 Baptisme and circumcision do much differ First as circumcision was to be done the 8. day Baptisme any day 2 Circumcision was onely on the males this on males and females Circumcision done by the parents to the children by the father as Abram by the mother as Zipporah Circumcision belonged onely to the nation of the Jewes baptisme to the believers in all nations So in signification circumcision signed a right to Canaan baptisme signes a right to the death and satisfaction of Christ So in duration the one was to endure to the end of the Jewish nation the other to the end of the world And though circumcision be cald an everlasting covenant yet the Schooles distinction is known aeternum suis and aeternum dei Exod. 21.6 His master shall bore his eare and he shall serve him for ever Exod. 28. 43 It was a statute for ever that Aron should have his linnen breeches on when they came to minister in the holy place See Exod. 30.21 Levit. 6.18.22.7.34.36 10.15 Num. 18.11 Exod. 40.15 Their anointing shall be for an everlasting Priesthood So that ever and everlasting in the Old Testament are taken for length of time or the continuation of a thing 5 Circumcision was a profession of the observation of the Law Rom. 2.25 Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy circumcision is made uncircumcision q. d. They being not able to keep the Law they were no lesse miserable then the Gentiles For the Apostles scope is to humble the Jewes who doted upon outward priviledges Gal. 5.3 Every man that is circumcised is a debtor to do the whole Law Now to be a bond to keep the whole Law and to be a seal of grace and remission of sins are two contrary things Gal. 6.13 Neither they themselves who are circumcised keep the Law q. d. The use of circumcision in the Jewish Church to binde the keeping of Moses Law Acts 15.5 The Jewish brethren commanded to circumcise them and to keep the Law of Moses So vers 24 There were some that troubled you saying that you ought to be circumcised and keep the Law so