Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	hear_v	speak_v	word_n	7,138	5	4.4441	4	true

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

good Wheate But they must both grow together in the world Mat. 13.30 which cannot be meant of Hypocrites unlesse the field were the church but the field is the world as Christ expounds it verse 38. where he also expounds what he meanes both by Tares and Wheate the Tares are the children of the wicked one and these must grow in the field of the world till the harvest That is till the end of the World as Christ expounds it God intended many of these should be brought home in future time therefore they should not be banished from their seats and dwellings but let alone if God at any time would give them repen●ance By Tares are meant persons not doctrines as verse 38. and for persons Christ uses a generall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying all those weedes that spring up with the corne to show that all prsons opposite to true worshipers ought to be permited in the field of the World But for as much as God hath appointed the civil sword to take away wicked men as theeves murderers c. And that the children of the Kingdome are the visible Church of Christ Mat. 8.12 21.43 erefore the Tares are Idolaters Will-worshippers which are to remain in the field of the world 7 Persecu●ion for religion makes us uncapeable of amending what is amisse or seeing our own errors yea by this ground the R●formers themselves tha● sit abou● Refo mation would be made uncap●ble of reforming any thing amisse in the churches wer● there such m●gistrates as formerly ●o put the lawes yet standing in execution yet do the be●t see but in part and many glorious truths have been lately revealed a●d more may we expect if the compulsions of conscience which is in most places of the Christian world hinder not 8 It is against all equity for it is unequall for to bid me to see with other mens eyes they have read other books heard other conferences and reasons then I have yet I must see with their eyes 9 Because there is a possibility of error in those that thinke they s●e most yea even Paul said of himselfe and his collegus We know onely in part and prophesie in part 1 Cor. 13.9.12 How oft have the most glorious Fathers of the church erred not one of them that ever I heard of but have erred the fure Generall Councels though many good things concluded yet I suppose in many things have erred Have not Parliaments sometimes erred doing and undoing did not those godly Martyrs who laid down their lives for some truths remain in other things erronious and left the ceremonies the stumbling blocke of the godly for so many yeers Now there being a possibility of error how know you but you in p●rsecuting and compelling may persecute and compell a man who retaines the trurh your selfe mean time retaining the errour 10 Because the Scriptures of the New Testament for what can be alleadged from the old testament we shall hereafter answer God willing never mention any compulsion but the embracement of Christian religion is required form persons willingly When Christ sent out the 70. Luk. 10.6 10.11 They were to wish peace if they were received well if not they were onely to shake off the dust off their feet and not to goe to any violence So Mark ●6 15.16 preach the Gospell to every creature whosoever beleeveth and is baptized shall be saved they were to do no more but onely propound truths and so perswde Act. 2.41 They that gladly received the word were baptized here was nothing but willinesse The Corinthians 2 Cor. 8 5. gave their owo s●lues to the Lord and to us by the will of God there was no compulsion And so Mat. 11.12 From the dayes of ●ohn the Baptist untill now the Kingdome ●f Heaven suffereth violence and the violent take it by force there was no violence offered to persons to embrace it for persons did willingly embrace it of themselves 1 Cor. 14.25 The unbeleever that comes into the Churches assemblie having the secrets of his heart discovered he fa●ls down to worship that God that they preacht and report when hee was gone that God was in them of a truth And therefore to force Papists and prophane multitudes whether they will or no to joyne in one worship one word Baptisme Supper and Identity of communion is not according to the word but though it carry the specious show of a glorious uniformity yet doth it b●get nothing but a politick hypocriticall faith which changes according to the vicissitude of Armies in time of warre and the multitude of Princes States and humane Lawes in times of Peace 11 Compulsion is unlawfull because it produceth many mischiefs As first it exposes Protestan●s to compulsion in Popish countries I have heard ●t related that when sundry Protestants in France complained against persecution the Pap●sts made this answer that wee doe no otherwise then your owne Doctor Calvin allowes 2 It is a great mischiefe to your posterity yea to the posterity of the whole Kingdom for though your selfe were so full resolved that you should never stand need nor see more light yet how know you but your son or daughter or father or mother may see more light then your self do and would you willingly loose the society of so many friends by banishm●nt imprisonment d●a●h when it may be you have none of your kinred so conscientious as they for indeed conscientious persons only or mostly suffer in point of compulsion other men by Scholastick-distinctions and fleshly devices being able to turn themselves any way 3 It hardens Papists in their inquisitory practises for they reason thus the Protestants as well as we doe all agree in this point as well as in the doctrine of the Trinity Resurrection c. therefore that wherein all agree is undoubted And so long as t ey goe in these inquisitory wayes there is little likely-hood that the Gospell should once take footing in Spaine or Italy c. S●● M. S. Ans to A. S p. 24. Bloody Tenent of pers● for cons p 6 4 It causes many hypocrites and time-s●rvers or else cause State-insurrections as in Holland Scotland 5 It takes away possibility from comming to the light of any new truth 12 Compulsion is unlawfull in Religion from universall practise both of Nations and Churches till the t me of Antichrist the Sichemites suffer●p Iacob and his sonnes to dwell among them though of a different Religion Gen. 4.7 When the Israelites were in captivity yet did they injoy their consciences The Romans bore with the Jews in their Religion t●ough a tributary Na●ion yea among the Jewes there were divers Sects as Pharis●es Saduc●s Herodians There were divers errors in the Churches of Corinth Galatia seven Churches of Asia yet are none blamed for not forcing but for not Excommunicating the Hereticall for the first 300. yeers after Christ though wee finde the sword of Excommunication drawn out too rashly yet did wee never hear that

See Mr. Goodwins Sermon on Acts 5.38 39. wherein sundry persons in one and the same House belong to severall Companies one to the Drapers another to the Mercers 4 Whether is worse A glorious seeming uniformity in a state of self-condemnation or a seeming confusion with a conscientious satisfaction Objection But these persons were good Protestants before this licentiousnesse of conscience was granted Answer 1 Had they beene so before they would have beene so still and are so still 2 If they embraced the truth before it was by accident as a rustie hand of a clock may by accident tell what a clock it is though it stand still and move not 3 It appeares by their change that many of those things they had they had them onely by an implicite faith not from an examination of the ground 2 If they were good before when in an ungrounded uniformity they complied to the common practise without principles or upon unsatisfying principles they are sure better Protestants now when they dare not do things without grounds Objection But should the Magistrate permit this liberty of conscience he should pertake with other men in their sins as the Papists Arminians Brownists c Answer 1 No man pertakes in not restraining any sin when it it is beyond the compasse of his calling now the punishing for heresie is beyond the compasse of a Magistrates calling Tit. 2.10 1 Tim. 1 21 we finde a Heretick after the first or second admonition rejected or almost excommunicated as Hymeneus and Alexander were 2 Whether is not the Magistrate more in danger of pertaking in sin by compelling persons to do things with doubting consciences yea against their consciences And if they do not to be ruined they and their guiltlesse children in their estates Rom 14. ● 22 Or to pertake in sin by leaving men to walk according to that which they think to be the truth Let every man judg● Objection But if such men be suffered to preach such doctrines the number of Hereticks will be so great that they will endanger the Orthodoxe as weeds choak the corn Answer 1 There will be no such danger if there be no persecution for conscience and a Law made for repealing the lawes already made for compulsion 2 Such freedome being granted it s likelier that truth will get ground of errour then errour get ground of truth 3 It is a thing to be questioned whether those that are still in credit with the Magistrate be the Orthodoxe and those that are in discredit be the Hereticks We must imagine that those that make this objection are those that are still in credit with the Magistrate Objection We would willingly suffer the truth to be preacht but those that we prosecute they teach erron●ous doctrines which hazard the souls of men Answer 1 The guilt hereof lies upon the conscience of the Teachers and not upon the Magistrate Matt. 5.19 Whosoever shall teach men so he shall be least in the Kingdome of heaven Heb. 13 7 2 Those that so teach think they teach truth and do but discharge their consciences in so teaching for should they teach otherwise then what they beleeve they should sin 3 Though the truth be but one yet whether is the truth so in the breast of him that hath the power of prosecution that he can infallibly say his tenents are absolute truths ●nd what are different herefrom are erroneous doctrines hazarding the souls of men We see the contrary Acts 4.19 Joh. 16.2 Whosoever killeth you will think he doth good service 4 By this pretence many men serviceable to the Church of God are and have been cut off See J●r 29.26 Hereby Jeroboam 2 Reg. 17.21 ● ave Isra●l from following the L●rd 5 This is the plea tha● all manner of persons in any place or state use for the suppressing of any persons contrary minded as Lutherans Papists c. Therefore it cannot be an infallible rule which is so frequently false and which hath occasioned so much blood of many Saints 6 We must make distinction betwixt erronious doctrines some teach upon the foundation and are more dangerous as some poin●s of Popery Socinianisme c. Some onely are varieties of judgement about smaller matters as the Presbyterian Independent Anabaptist whose difference is principally about order holding Christ for a foundation Against these doubtlesse there can be no exception why they may not be permitted Objection For tender consciences that are truly godly we would willingly suffer them but these men differ from the practise established by Law out of pride and stubbornnesse Answer 1 Because God is the searcher of hearts we ought to think the difference of such mens judgements is out of conscience not out of stubbornnesse till the contrary do evidently appear 2 For the offences of visible pride and stubbornnesse when they shall grow to that height that they trouble the publike peace the Magistrate may doubtlesse punish such in what sect soever Objection But we would willingly permit you your own conscience but we are loth to permit you first to worship God in assemblies secondly to communicate what you beleeve unto others For the Apostle saith hast thou faith Have it to thy self before God Rom. 14. Answer To the former first did not God require assembly-worship and that the Saints should joyn themselves in bodies we could be content to enjoy our own consciences but God requires the same 1 Cor. 14 33. Objection But hereby you get away our good hearers which divers of our Ministers have been the meanes of conversion Answer 1 First for the crown of your Ministers it shall not be the lesse in that they have converted them 2 For your selves you may have the benefit of their prayers and ex●mples as formerly 3 Whether had you rather have them pure in conscience in departing from you according to their principles or to abide with you with wounded consciences To the second branch I answer of communicating what we beleeve unto others though in point of meates and dayes we may have faith to our selves Rom. 14.22 To beleeve in our hearts what is lawfull to eat and observe what not yet doth not this hinder but we must communicate to others what we think to be truth 1 Because Christ hath so commanded Matth. 10.27 What I tell you in darknesse that speak you in light and what ye hear in the eare that preach you upon the house top Obj. But if I do so they will kill me to which Christ saith fear not them that kill the body c. 2. Because the Apostles so practised when a whole Councell had silenced them Acts 4 17.20 We ●annot but speak the things we have seen and heard 1 Joh. 1.2 It s related of Socrates that he would not forbear the declaring of one God though he were sure to die for it How much more should Christians declare the truths of God 3 The persons that do declare those tenents they think to be truths they

disciples were sensible of this and therefore they onely are meant Now that infants are not disciples first because a disciple in English is a scholler now what can infants learn 〈◊〉 57 ●●ar● an●● Austin saith Infants to know divine things that have not yet known humane things if in words we would show I fear we may seem to offer injury to our sences when by speaking we perswade it Those that go about to make infants schollers or disciples they do not only lose their pains but expose themselves to laughter 2. The very commission showes what kinde of disciples Christ meant in these words teaching them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to observe all things that I have commanded them but this cannot infants do therefore infants must needs be excluded from being any of the disciples here meant 5. Exception Christ saith baptise all nations but children are part of the nation therefore they may be baptised Answ In the proposition there is a fallacie of division whereby one conjoyned proposition is divided into two pieces As a certain Atheist that would prove out of Scripture there was no God for which he alleged the 14. Psal vers 1. where it is said there is no God but he left out the foregoing words the foole hath said in his heart So here Christ saith baptise all nations but he conjoynes with it make disciples all nations Mr M. pag. 14. which the objector here left out 6. Exception Is this of Mat. 28.9 is onely an enlargement of their commission that whereas before they were to go to the lost sheep of the house of Israel now they were to go into all the world Mat. 10.1 Answ This going to the lost Sheep of the house of Israel was onely to preach and to confirm their doctrine with miracles as healing the sick cleansing Lepers raising the dead c. there was not a tittle about baptising as appears Mat. 10.1 to 16. Mar. 3.15 16 7. Luk. 9.1 2 3 4. and the 70. had the same commission Luk. 10.1 2 3. besides Christ gives a commission here that hath not miracles annext as that had but is to remain to the end of the world 2. These commissions differ in respect of persons and place that commission was onely from Judea this was for all nations that was to preach to Judea this to preach to all nations and to baptise those that should believe the things spoken to be true 3. If this were an enlargement of Christs former commission in that make disciples all nations baptising them is put in yet are Ministers and christians tied to observe the enlargement of the commission in the very manner and form as well as any former commission because Christ saith Teaching them to observe all things that I have commanded them 4. Here is a full commission with all its causes As first efficient All power is given me c. Secondly the form and immediate call Go ye therefore Thirdly the mater teaching the nations and baptising the disciples Fourthly the end exprest by the effect that they may keep all things commanded 5. The effect and behold I am with you to the worlds end and upon no other condition 3. The Bap●isme of Christ is the Baptisme of actuall repentance The Baptisme of Infants is not the Baptisme of actuall repentance Therefore the Baptisme of infants is not the Baptisme of Christ The proposition appeares that the Baptisme of Chirist is the Baptisme of actuall repentance Acts 2.38 Repent and be Baptized every one of you as if he should say first repent then be baptised Matth 3.6 Iohn was Baptising in Iordan those that confessed their sins but when he saw the Pharisees and Saduces come to his Baptisme he said O generation of vipers who hath forewarned you to fly from the wrath to come and would not Baptise them as appeares Luke 7.30 Now for the assumption the Baptisme of infants is not Baptisme of actuall repentance There is no shame sorrow hatred of sin in them Besides these that baptize Infants for repentance in time to come they make two Baptismes one of the repentance of Infants for time to come and the other of the repentance of growne persons contrary to the Scriptures that saith ther 's one Baptisme Ephes 4 5. 4. The Baptisme of Christ requires faith as an inseparable condition or qualification to the right receiving of it without which it ought not to be administred But the Baptisme of infants doth not require faith as an inseparable condition or qualification Therefore the Baptisme of Infants is not the Baptisme of Christ The proposition appeares 1. From Scripture which tels us that Christs Baptsme requires faith as an inseparable condition Mar. 16.16 Go preach the Gospell to every creature whosoever beleeueth and is Baptized shall be saved as if he should say among creatures where the Gospell is preached none are to be Baptised but he that beleeveth for where beleevers are commanded to be Baptised unbeleevers are forbid under an Affirmative command the negative is included Acts 8.37 Here is water what doth hinder me from being Baptized Philip answeres if thou beleevest it is lawfull for the Greek word onely signifies as if he should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor thee to be Baptized if thou ●ost not beleeve it is not lawfull neither for thee nor me for me to Baptise thee Acts. 8.12 When the Samaritanes beleeved Philip preaching the things of God and the name of Iesus Christ they were Baptised both men and women When were they baptised when they beleeved not till then Object But it s said Simon was Baptised and yet hee was an unbeleever Answ It is said expressely that Simon beleeved also with whose profession Philip was satisfied for neither Officers nor church can look into mens hearts whether they prof●sse in truth but charity teacheth us to judge they speak in truth especially if the profession of life condemns not the profesion of word could we look into the heart none were to have this Seale or Signe save justified persons The assumption is the Baptisme of infants doth not require faith as an inseparable condition appeares in that it is maintained by some that the faith of the Godfathers by others the faith of the whole church others the parents faith others the faith of Abraham will serve the turne though they have no faith of their own yea most maintain that they may be Baptised though they have no faith Object But Infants have faith for Ieremy was Sanctified from the wombe Ier. 1.5 Answ 1. The Hebrew word signifies to separate as well as to Sanctifie so it s the same with Gal. 1.15 Paul saith God that separated me from my mothers wombe so Esay 13.3 Christ and his Souldiers are called Gods Sanctified ones Object But t is said of Iohn Baptist Luke 1.15 He shall be filled with the holy

are either Ministers or people if Ministers then there 's a wo unto them if they do not declare what they think tru●h 1 Cor 9 ●6 Wo unto me if I preach not the Gospell Acts 5 20 Go into the Temple and speak all the words of this life Else may there be guilt of the blood of souls Acts 20 26 27. If people they are bound to strengthen others themselves being converted Luk. 22 32. So did the woman of Samaria Joh. 4.29 come see a man that told me all that ever I did is not this the Christ Though the Samaritans generally were of another belief before as appears v. 39.41 Objection But is it not lawfull to reduce seduced persons to the truth Answer Yes but not by carnall weapons of clubs fines banishment 2 Cor. 10.4 the weapons of our warfare are not carnall but mighty through God to the casting down of strong holds and imaginations and every thing that exalts it self against the knowledge of God among which is Heresie for one and bringing into captivitie every thought to the obedience of Christ 2 Violence never made any man cordially to close with any Religion though it hath forced the outward man Obj●ction Though men be forced to embrace a religion against their wils yet after they come to approve it and will not come to another Answer The accidentall good that fell out cannot make lawfull the evill upon which they ventured 2 Such men as do thus comply against conscience they are usually made twofold more the children of hell then formerly though there may be a different issue in some Objection Many ignorant souls hereby will be in danger of being seduced by Popish Priests and other Sectary Teachers Ans 1. Better sometimes a mischief then alwayes an inconvenience 2 These ignorant persons thus wrought on by tampering would in such variety of judgements try all sides especially when there were freedome herein to reason and debate 3 Hereby many weak ones among the Papists were in likelihood to be gained from them yea far more then the Protestants would in likelihood lose 4 Gods wayes are alwaies the safest and that which most concernes his own glory Objection Esay 49.23 Kings shall be thy thy nursing Fathers and Queenes thy nursing Mothers therefore Kings and Princes may imploy their compulsory power for the nourishing of the church Answer We deny the consequence For 1. The scope of the place is that Gods people being in Captivity thought God had forgotten and forsaken them Vers 14 God tels them he had not nor could not vers 15. He had graven them upon the palmes of his hands and their walls were alwaies before him vers 16. and told them that their builders make haste and their destroyers should depart far from them vers 17. and though vers 19. their desolations were great and their land desert yet shortly the inhabitants should be so many The Lord tels them of the two causes hereof ● efficient vers 22. that the land should be too straite for them verse 20. hence the people of Israel fall to wonder that their number should so multiplie vers 21. enquires how it should be to which the Lord answers vers 22. I will lift up my hand to the Nations q d it shall be my worke there shall sundry of the Gentiles shall come into them as proselites and not onely themselves but they shall also bring their children in their armes and upon their shoulders with them 2 The second or inferiour meanes of this inlargement shall be this 2 Instrumentall v 2● Kings shall be thy nursing Fathers and Queenes thy nursing Mothers verse 23. as Cyrus Darius Queene Hester Artaxerxes c. for that he speakes of deliverance out of Babylon appeares in the two next verses shall the prey bee taken from the strong or the lawfull captive delivered c. 2 Suppose it were a prophesie of Kings and Queenes under the Gospell yet may Kings and Queenes be nursing Fathers and nursing Mothers by countenancing and contributing towards religion and the maintenance and professours thereof by improving all their credit and state towards the good of Gods people and so the prophesie is fulfilled in what it holds forth without Princes vsing any coercive power in the behalfe thereof 3 The very similitude of a nursing Father and nursing mother holds not forth to us violence or compulsion but kindnesse and love such as the loving nurse useth towards the tender babes little did the holy ghost using such a similitude of love and kindenesse think that men would pervert it to violence and constraint 4 Compulsorie power of princes and states is so far from nourishing of the churches that it hath destroyed many both in body and soule in body whiles much Christian blood ●ath been shed whiles each man hath with his blood defended his own tenents and in soule whiles many have complied for fear of the Magistrate to do things not onely with doubting consciences which is damnable Rom 14.23 Hee that doubteth is damned if he eate but even against conscience which is much more damnable This compulsorie power may worship a glorious uniformitie and make pompous and Populous assemblies but all this while many a one goes on with a griping unsatisfied conscience whose light is one waies and their practise forced to be another or else they must ruine themselves wives and children Princes by this compulsion may be nursing Fathers to the Parochiall ministers by increasing of their maintenance but whether they Will bee stepfathers hereby to tender consciences I leave it to inquirie Objection Let every soule be subj ct to the Highest powers Rom. 13.1 Answer The apostle meanes in civill things not spirituall For 1. Had the Apostle meant spirituall things or matters of conscience then Nero and the Magistrates that then lived might have compelled the Christians to have worshipped the Sun and in case of refusall might have punished them 2 Then had the Apostles sinned in refusing to be subject to the Magistrate herein When they said wee ought to obey God rather then men Frivoulous is that distinction which is made betwixt Magistrate Christian and not Christian For 1. What power any Magistrate receives from God as a Magistrate every Magistrate receives the same 2 The Scripture doth not make one rule for the Magistrates that lived in Pauls time who were Heathens and another rule for the Magistrates that lived in Constantines time most whereof were Christians but one and the same rule is set down towards all Magistrates qua tales and this distinction hath beene made politickly by Divines at first who had the same Magistrates on their side and seconded by others who either had the same codition or through a passive vnderstanding did embrace former tenent without Examination Objection Apoc. 17.16 It s said the ten Hornes which thou sawest upon the Beast these shall hate the Whore and shal make her desolate and naked and shall eate her flesh and burne her