Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	apostle_n	preach_v	word_n	3,267	5	4.6936	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70435	A letter of many ministers in old England requesting the judgement of their reverend brethren in New England concerning nine positions written Anno Dom. 1637 : together with their answer thereunto returned, anno 1639 : and the reply made unto the said answer and sent over unto them, anno 1640 / by Simeon Ash, and William Rathband.	Ashe, Simeon, d. 1662.; Rathband, William, d. 1695.	1643 (1643)	Wing L1573A; ESTC R11945	105,990	100

nor mention every particular benefit or prerogative sealed in the Sacrament yet he sheweth sufficiently to whom the Sacraments in due order do appertaine even to the heires of salvation to them that are justified by faith and walk in the steps of our Father Abraham And thus we argue from the text of the Apostle They that are partakers of the good things sealed in the Sacrament to them belong the Seales of the Covenant according to Gods Institution But they that are justified by faith are partakers of the good things sealed in the Sacrament to them belong the Seales of the Covenant according to Gods institution If Justification be not the onely thing that Circumcision sealed this is nothing to the point in hand For the gifts of the holy Ghost is not the onely thing that is sealed in Baptisme But you confesse in your Answer immediately going before that they have right to baptisme who have received the holy Ghost and the reason is the same of Justification Besides if Justification be not the onely thing that is sealed in the Sacrament it is one principall thing which doth inferre the rest For the blessings of the covenant of grace in Christ are inseparable where one is named others are implyed and where one is given no one is absolutely wanting Christ is made of God wisedome righteousnesse sanctification and redemption whom God doth justifie them he doth sanctifie and them he will glorifie 2. The second thing you affirme is that not onely the covenant of grace which is common to all beleevers but Church-Covenant also which is peculiar to confederates is necessarie to the participation of the Seales This sense your words must beare or else they reach not the point in hand but this is that which should be proved substantially and not barely affirmed and which as we conceive is contrary to the first institution of the Sacrament and the lawfull practise of John the Baptist our Saviour Christ his Apostles and all others who are recorded lawfully to administer the Seales In Gen. 17. we find the first Institution of circumcision recorded and that it was the seale of the Covenant to Abraham and his seed to them that were borne in his house or bought with his money but we find no mention of any Church Covenant besides the covenant of promise which God made with Abraham There is no mention of any Church-order into which Abrahams family was now gathered more then formerly God gave circumcision to Abraham and his seed as a seale of the righteousnesse of faith but that this family was first gathered into Church-order as you speak we cannot beleeve because the Scripture saith it not whether Lot Job Melchizedech were circumcised or not we will not dispute but if they received not the seale we cannot think the reason to be because they were not in Church-order as those times required if any such thing had been required we cannot think that either they were ignorant of it or that they walked against their light But accordiug to the dispensing of those times we judge as they were visible beleevers so they walked in that Church fellowship which God prescribed and therefore if circumcision had been the seale of such Church-Covenant as you conceive it should have been given to them no lesse then to Abrahams family But of this sufficient is said before As for Baptisme it is the seal of the whole Covenant which the passages quoted prove it to be Whether it be the seale of our fellowship which Christ in affliction and the resurrection of our bodies we leave it to your consideration but that it should be a Seal of a Church-Covenant which is peculiar to confederates that to us is very strange That it is a solemne admission into the Church of Christ and that of necessitie it must be administred in a particular societie though in the passage to the Corinthians the mysticall bodie of Christ be understood will easily be granted But that it is the seale of any other covenant but the covenant of grace we cannot digest The Sacraments are of God and we must learne of God for what end and use they were ordained But by the Institution of Baptisme recorded in Scripture we have learned it belongeth to the faithfull to disciples to them that are called of God and as for any other covenant necessarie to the right participation of the Seales there is deep silence of it in the Institution in the lawfull and approved practise of the first dispensers of these sacred mysteries Enough hath been said to this matter alreadie but we will conclude it with the words of that reverend Author whom we have cited many times before upon occasion Afterwards saith he John the Baptist walked in the same steps and by the same rule administred baptisme in the Church whereof he was a member required of all that came to his baptisme a profession of repentance and amendment of life for remission of sinnes whereof baptisme was a seale and preached Christ to them This order our Lord Jesus Christ after his resurrection established to continue in the Christian Churches giving a commission to his Disciples to preach the Gospel to the Gentiles and to gather all such as should beleeve through the world as a testimonie to them that the righteousnesse of faith did belong to them also and not to the Church of the Jews onely Accordingly the Apostles and servants of Christ were carefull to observe this rule in their administring baptisme Thus Peter when he saw those three thousand souls pricked in their hearts preached unto them concerning repentance remission of sin Christ the promise baptisme faith amendment of life baptised those that gladly received his word and testified the same by joyning together in the prosession thereof The same course Philip took with the Church that was gathered in Samaria where many were baptized but none till they professed their beliefe of the Gospel and their receiving of the Word of God And therefore it is said expresly When they beleeved Philip preaching the things concerning the kingdome of God and the name of Jesus Christ they were baptised both men and women When Ananias was commanded to go and baptise Paul he objected against it at first till the Lord assured him that he was one to whom the Seale of the Covenant belonged and then he went and did it When Peter and those that came with him saw that the holy Ghost fell on Cornelius and those that were assembled at that time in his house whilest he spake these words To him give all the Prophets witnesse that through the Name of Jesus whosoever beleeveth on him shall receive remission of sinnes Peter demanded Can any man forbid water that these should not be baptised which have received the holy Ghost as well as we In this catalogue we see profession of faith and repentance required in them that were admitted to partake in the seals but there is not

him to baptize them the words may be read Et jussit eos baptizari in nomine Domini Syr. Arab. Praecepit eis ut baptizarentur The Interlineary glosse leaveth it doubtfull Associis suis vel a scipso Others are of opinion that Peter did baptize them himselfe It cannot be proved that Philip and Ananias were both Evangelists when the one baptized the Samaritans and the Eunuch the other Paul Paul himselfe baptized but a few as he testifieth of himselfe and reason to convince that others converted by his preaching were baptized by Evangelists we know not any And if Philip Ananias and others might baptize such as had right and title to the Seales being as yet no set members of any particular Congregation and a Congregation destitute of their proper Pastor may desire another to baptize their Infants and dispence the Sacrament of the Supper to them in that their necessitie And if the members of one Congregation may lawfully communicate in another then may the Pastors of particular Congregations upon occasion admit to the Seales of the Covenant such known and approved Christians as have right and title thereunto and duely and orderly require the same for of all these the reason is like and perpetuall Thirdly It is very improbable that the persons baptized were in Church-state or order If they were members of the Jewish Church not yet dissolved this is not to the purpose for men have not right to Baptisme because they were members of the Jewish Church but because Disciples and as you say joyned together in Covenant and have fellowship and calling of their Minister who is to dispence the Seales unto them And Baptisme is the Sacrament of initiation not into the Jewish but the Christian Churches Secondly when you say the Seales in ordinary dispensation are the priviledges of the Churches There are no Ministers but of particular Churches Baptisme and the Lords Supper are to be administred onely to the members of the Church No societie may lawfully desire the Seales unlesse they have joyned in the choice and calling of their Minister Beleevers not yet joyned in Church-order are without Doe yee not in all these understand a Christian societie united in a Church-way c. which cannot agree to the members of the Jewish Church not yet dissolved Thirdly The constitution of the Church saith Mr. Robin is the orderly collection and conjunction of the Saints into and in the Covenant of the New Testament but the members of Jewish Churches not yet dissolved were not in such constitution If the Eunuch and Centurion were proselytes and members of the Church of the Jewes The Samaritanes whom Philip baptized were not so And that any Gentiles or the Gailor whom Paul baptized in the Apostles times were set members of a Christian Assembly before baptized is very strange If there was a Church at Philippi yet the Gailor who was baptized and converted the same night could not be a set member by solemne admission before Baptisme It is said the Apostles baptized these persons in an extraordinary way But in this practise of the Apostles two things are to be considered 1. The circumstance of the action 2. The qualitie or substance of the act In some circumstances the baptizing of some of these persons might be extraordinary but the substance and qualitie of the action was grounded upon rules perpetuall and common to us with them 1. That is done in an extraordinary way which by peculiar priviledge of dispensation is made lawfull to some one or few men which is unlawfull to all others not having the same dispensation but where the ground and reason of the action is common we must not conceive the thing to be done in an extraordinary way by speciall dispensation What was done by the Apostles upon speciall revelation and immediate direction besides the ordinary and common rule in that wee are not to immitate or follow them because we have not their warrant But what they did upon reasons and grounds reaching unto us no lesse then unto them in that we have the same libertie allowance or commandement that they did walk by In one and the same action there may be and oft is something ordinary something extraordinary or peculiar to speciall times or persons So it was in the Apostles administration of the Seales but in every place where they came by illimited power as you speake they did baptize Disciples if they did baptize this was proper to them and could not be communicated to any others by them For there is no passage of Scripture which teacheth this that one Officer may communicate his power to another or doe that which particularly belongeth to his office by a Deputie But that they baptized beleevers professing their faith in the Lord Jesus and repentance towards God such as had gladly imbraced the Word and received the gifts of the holy Ghost this was common to them with all Pastors and Teachers because they did it not by power illimited or speciall dispensation but upon this standing perpetuall reason that the promise was made to them and to their seede and to as many as the Lord shall call that they had received the holy Ghost and the kingdome of heaven belonged to them And if the grounds and reasons of their practise be common reaching to us no lesse then unto them the practise it selfe was not extraordinary To say nothing that this Answer will not stand with the former for if the parties baptized were set members of particular Societies the Apostles did not baptize them in an extraordinary way they did it by the guidance and direction of the Spirit that is true but not by guidance of dispensation or prerogative whereby that was made lawfull without such inspiration had been unlawfull But they were infallibly guided to doe that which was according to the word of God and might stand for our direction that in case it be orderly desired a Pastor hath authoritie in his owne Congregation to receive knowne and approved Christians to the seales of the Covenant hath been proved before If the Apostles dispenced the seales onely to the Church Disciples faithfull who received the doctrine of salvation with gladnesse of heart and were partakers of the holy Ghost then they dispenced the seales in an ordinary way for such have title and interest to the seales by the Institution and appointment of God And every Pastor by his Office may and ought to dispence the seales unto such within the bounds and limits of his calling But the Apostles dispenced the seales onely to the Church Disciples faithfull c. 2. An Argument followeth necessarily from particular example to a generall when one particular is proved by another particular by force of the similitude common to the whole kinde under which those particulars are contained But the practise of the Apostles in baptizing Disciples and faithfull by force of similitude common to the whole kinde agreeth with the practise of Ministers receiving to