Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	doctrine_n	teach_v	6,712	5	6.4919	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87485	Nineteen arguments, proving circumcision no seal of the covenant of grace. Whereunto, is annexed; the unlawfulnesse of infants baptisme upon that ground. / Written by R.J.	R. J.; C. B.; Blackwood, Christopher.	1645 (1645)	Wing J31; Thomason E315_16; ESTC R200517	18,269	23

Church of Christ under this new Testament Deut. 7.6 with Eph. 1.3.4 But the end of this Covenant is to gather visible Churches of Christ which being begotten by the Gospell are by dipping entred into the communion of Saints Holden by any visible society of beleevers meeting in one place as you may see in the Church of Corinth Chap. 6.11 with cap. 12 13. and cap. 11 20. cap. 14.23 the Churches of Galatia which were after the same manner begotten Galathians 4 26.31 And those who are thus begotten are by dipping admitted to all the benefits of a visible Communion Acts 2.41 42. which visible Churches through the washing of water and the word become true Antitypes really answerable to the nation of the circumcised and are Galathians 6 16 stiled the true Israel of God yea a chosen Generation and an holy nation 1 Pet. 2.9 which being born of the mortall seed are begotten to an undefiled inheritance as appeareth from such places 1 Peter 2.9 with chapter 1.23 and 3 4. Galathians 6.16 Ephesians 5.26 27. Therefore were they a figurative people full of types for examples to any Church of the Gentiles which had beleeved through Grace 1 Corinthians 10 6 with Acts 8.37 Lastly they differ in the effect for that of Genesis 17 depending on circumcision is a beggerly rudiment Galathians 4.9 which by binding unto the Law Galathians 5.3 gendereth unto bondage onely Gallathians 4 25. never yeelding any ability to performe whereas that of Ieremiah 31 33 34 is the very same with Galathithians 4 26. which following with Grace gendereth unto Liberty Galathians 4 31. from all guilt of sinne and legall bondage Galathians 5 1. with Hebrewes 10 15 16 17 18. unto which the Law of Circumcisicion engageth yea and this ministreth the spirit Gal. 3.8 9 14. so that every one to whom this Covenant is confirmed by the Ordinance of dipping according to Christs Will and Testament Non ponenti obicem as they say if he be no hypocrite then every such person so dipped hath truly put on Christ Gal. 3.27 is washed from all his sins justified and sanctified Rev. 1.5 with 1 Cor. 6.11 and hath some measure of faith Rom. 12.3 according to the true tenour of that Covenant which God who cannot he hath confirmed in Christ so that where there is a lawfull subject of Baptisme voyd of hypocrisy there is a Iew in heart and spirit Rom. 2 29. to whom according to Gods purpose and grace 2 Timothy 19. all the benefits of the new Covenant are absolutely confirmed by dipping which is therefore truly called the laver of Regeneration and the renewing of the Holy Ghost Titus 3.5 being alwayes except the subject be unlawfull or an hypocrite accompanied with renovation of mind as appeareth from Gal. 3.27 28. with Col 3 17. But though the subjects of Circumcision be lawful ●nd without hypocrisy yet doth it not make him a Iew in heart and spirit much lesse doth it absolutely confirme the benefit of the new Covenant unto him Rom. 2.28 But here we need not require the subject to be without hypocrisy for the arrantest and most apparent hypocrite of the whole nation was a proper lawfull subject of that Ordinance of Circumcis Ioh. 5.6 7 8. compared with that of Ier. 7.25 26 Ergo these 2 Covenants of Gen. 17. Ier. 31. are not only really as some Sophisters grant and say but formally ess●ntiall● different By this last argument any may understand how gross●ly they pervert the words of the living God Ier. 23. even of the Lord Iesus Christ our only God and Saviour who would have the Commission of Christ Matth. 28. Mark 16. to be a continuation of that Covenant Gen. 17. by which command only the Ministers of Christ have power and authority to besprinkle babes so blasphemonsly exalting the servant above his Lord in making him to supply the effect of Christ Iesus his Testament by directing to the due administration of the Ordinance of dipping in the house of him who is the Sonne and only Master Heb. 3.1 2 3.5 6. where you see verse 5. that Christ was to interpret Moses but why or how Moses should tell us the meaning of Christs Testam●nt I could never yet understand Againe why did the spirit of Christ which was in Ieremiah 1 Peter 11 12 tel● us of a new Covenant Ier. 31.33.34 And yet never once insinuate how it was but a renovation of the old Covenant Gen. 17. with a little alteration in the change of the Element only viz. dipping for circumcising upon which the Apostle Paul never putteth himselfe to businesse Gal. cap. 1. cap. 2. cap. 3. cap 4. cap. 5. cap. 6.17 Though upon his foolish supposall it had been the only point requiring his pains for clear proof against the opposite Iewes Thirdly when Christ ascended on high and gave gifts c. for the gathering or instauration of the Saints Eph. 4.8.11 12. By what Spirit Reason or dialecticall dreame can any conclude that the true Ministers of Christ without and against their Masters commission vvere obl●ged to make Saints by besprinkling the babies of all beleeving Gentiles by that command of Genesi● 17.9 10. If after examination vve still remain blinded by such a ridiculous babble indeavouring to bury the truth by shuffeling plain things into difficulty Then shall I cease to vvonder at those vvho are so taken vvith the vain and fantasticall superstitions of Popery or else be sealed vvith Mahomets fopperies The Church of Ephesus ●s commended Rev. 2.2 for trying those that say they are Apostles and are not oh that our Professours would try their Ministers whether they come in by Scripture rules and observe Scripture rules and commands if they doe not they are false Ministers and lyers against the truth And to that end let them prove that those doctrines they teach are the doctrines that Christ and his Apostles taught and practised or they are other if not contrary and then see the danger of teaching them Gal. 1.8 9. And that Baptisme is a doctrine see Heb. 6.2 we ought to avoyd those that bring doctrine contrary to that received from Christ and his Apostles Rom. 16.17.18 we are to contend for the faith once delivered to the Saints Jude verse 3. Christ bids teach and baptize Matth. 28.19 They will baptize and then teach Christ saith he that beleiveth and is baptized Mark 16.16 They will baptize and then make them beleeveyrs if they can Christ saith teaching them to observe whatsoever I command Matth. 28.20 They will observe what is right in their own eyes Philip saith to the Eunuch desiring to be baptized of him if thou beleivest thou maist Acts 8.37 So faith is required of those that are to be baptized which children cannot have in an ordinary way Rom. 10. 14.17 Now children are not capable of being wrought upon by the word and for any secret work secret things belong to God but things revealed to us and our children See 2 Epist John v 7. and

entring persons into the Church from common causes which doe belong to the world as well as to the Church doe make the world and the Church all one and confound the distinction that ought to bee betwixt them But to baptize infan●s though of beleevers is to administer the speciall priviledge the ordinance of entering persons into the Church from common cause which doe belong to the world as well as to the Church to wit the generall offer of promise Matth. 28.18 Acts 2.39 which is to be offered to every man and woman in the world Mark 16.15 or else the being borne of beleeving parents which agrees to Ismael and Esau as well as to Isaack and Iacob and all in this respect being bu● flesh born in sin and children of wrath Iohn 3.6 Psal 51.3 Eph. 2.3 Therefore to baptize infants though of beleevers is to make the world and the Church all one and confounds the distinction that ought to be betwixt them and consequently ought not to be But circumcision Object the ordinance of entring persons into the Iewish Church was administred upon persons from the s●me common cause above mentioned and yet it did not make that Church and the world all one nor yet confound the distinction that was betwixt them and the world therefore the consequence doth not follow The Church of the Iewes did not differ from the world Answ in the same causes that the christian Church doth for they were a nation separated and set apart by God by the covenant of circumcision Acts 7.8 from all other nations to worship at Ierusalem Deut. 7 6 7 8. and 12.6.13.14 Iohn 4.20 But the christian Church are part of the same nation begotten and born by the immortall seed the word and spirit of God Iohn 3.3.5 Iames 1.18 1 Pet. 1.23 to the saith of the truth Rom. 11.20 Gal. 3.26 by which only they have right to baptisme Acts 8.37 and 10.47 and 11.17 and are to shine as lights before the world in the places where they live Ph. 2.15.16 1 Pet. 2.12 And hence it followeth that although circumcision according to Gods command did from such common causes enter persons into the Church and yet did not confound the distinction they being a distinct nation from the rest of the world yet if persons of the same nation without any command from God be baptized and thereby entered into the Church from common causes belonging to the world such as are above mentioned That necessarily makes the Church and the world all one and confounds the distinction that ought to bee betwixt them and therefore the objection from circumcision is nothing to hinder the former consequence but that it remaineth firm and sound Arg. 8 That which unites persons with the Church of Rome and Papists ought in no wise to be Rev. 18.4 But the baptisme of infants though of beleevers doth so therefore it ought in no wise to be The second Proposition is thus proved wheresoever the baptisme is one the Church and people are one But the Papists and Romes baptisme is one with the infants baptisme though beleevers Therefore the baptisme of infants makes one with the Church of Rome and Papists That the Papists and Romes baptisme is one with infants baptisme though of beleevers I prove because they baptize infants and there be some beleevers amongst them else God would not call them from them Rev. 18.4 Whose infants are there baptized but especially because there is no difference in infants as infants unlesse God make some difference now there is no difference known between the beleevers infants and the Papists infants and we are all born Papists by nature and what hinders that we are not all Papists but conversion or education or outward restraint and what was it that brought all to be Papists at first from Apostolicall to be Apostaticall but the baptizing of infants whereby religion came into act before it was wrought in the heart and so they became christians in name and were indeed against Christ in nature and so were Antichristum and so were a Church of Christ in name and a great one too yea a catholick one though against Christ and so Antichristian in nature and thus they looking upon one Minister as chiefe whom they made Pope he must needs be Christs Vicar in name though hee were against Christ indeed and so the Antichrist who when they had made him they must needs adore and worship him and all the world wonders and worships this beast so hee compels all by fraud and force to bee of his Church both great and small Rev. 13.16 And besides all that are baptized are supposed to be beleevers but all Papists are supposed to be baptised Therefore all Papists are supposed to be beleevers And then to baptize the infants of Papists is to baptize the infants of beleevers and and there is no difference in baptisme then one in Church fellowship with them which ought in no wise to be therefore infants no not of beleevers ought not to be baptized FINIS