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A69672 Baptism and the Lord's Supper substantially asserted being an apology in behalf of the people called Quakers, concerning those two heads / by Robert Barclay. Barclay, Robert, 1648-1690. 1696 (1696) Wing B742A; ESTC R20190 64,146 145

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hath been proved by the Definition of the One Baptism so it is also manifest from the Necessary Fruits and Effects of it which are three-times particularly expressed by the Apostle Paul As first Rom. 6. 3 4. where he saith That so many of them as were baptized into Jesus Christ were baptized into his Death buried with him by Baptism into Death that they should walk in Newness of Life Secondly to the Gal. 3. 27. he saith positively For as many of you as have been baptized into Christ have put on Christ and Thirdly to the Col. 2. 12. he faith That they were Buried with him in Baptism and Risen with him through the Faith of the operation of God It is to be observed here that the Apostle speaks generally without any Exclusive Term but Comprehensive of all he saith not Some of you that were baptized into Christ have put on Christ but As many of you which is as much as if he had said Every one of you that hath been baptized into Christ hath put on Christ. Whereby it is evident that this is not meant of VVater-baptism but of the Baptism of the Spirit because else it would follow that whosoever had been baptized with VVater-baptism had put on Christ and were Risen with him which all acknowledge to be most Absurd Now supposing all the Visible Members of the Churches of Rome Galatia and Coloss had been outwardly baptized with Water I do not say they were but our Adversaries will not only readily grant it but also contend for it suppose I say the Case so they will not say they had all put on Christ since divers Expressions in these Epistles to them shew the contrary So that the Apostle cannot mean Baptism with Water and yet that he meaneth the Baptism of Christ i. e. of the Spirit cannot be denied or that the Baptism wherewith these were baptized of whom the Apostle here testifies that they had put on Christ was the One Baptism I think none will call in question Now admit as our Adversaries Contend that many in these Churches who had been baptized with Water had not put on Christ it will follow that notwithstanding that Water-baptism they were not baptized into Christ or with the Baptism of Christ seeing as many of them as were baptized into Christ had put on Christ c. From all which I thus Argue Arg. I If the Baptism with Water were the One Baptism i. e. the Baptism of Christ as many as were baptized with Water would have put on Christ. But the last is false Therefore also the first And again Arg. II Since as many as are baptized into Christ i. e. with the One Baptism which is the Baptism of Christ have put on Christ Then Water-baptism is not the One Baptism viz. the Baptism of Christ. But the first is true Therefore also the last Prop. III § V. Thirdly Since John's Baptism was a Figure and seeing the Figure gives way to the Substance albeit the thing figured remain to wit the One Baptism of Christ yet the other ceaseth which was the Baptism of John That John's Baptism was a Figure of Christ's Baptism I judge will not readily be denied but in Case it should it can easily be proved from the Nature of it John's Baptism was a being baptized with Water but Christ's is a baptizing with the Spirit Therefore John's Baptism must have been a Figure of Christ's But further that Water-baptism was John's Baptism will not be denied That Water-baptism is not Christ's Baptism is already proved From which doth arise the Confirmation of our Proposition thus There is no Baptism to continue now but the One Baptism of Christ. Arg. Therefore Water-baptism is not to continue now because it is not the Baptism of Christ. That John's Baptism is Ceased many of our Adversaries confess but if any should alledge it otherwise it may be easily proved by the express words of John not only as being insinuated there where he Contradistinguished his Baptism from that of Christ but particularly where he saith John 3. 30. He Christ must Increase but I John must Decrease From whence it clearly follows that the Increasing or taking place of Christ's Baptism is the Decreasing or abolishing of John's Baptism so that if Water-baptism was a particular part of John's Ministry and is no part of Christ's Baptism as we have already proved it will necessarily follow that it is not to Continue Arg. If Water-baptism had been to continue a Perpetual Ordinance of Christ in his Church he would either have practised it himself or Commanded his Apostles so to do But that he practised it not the Scripture plainly affirms John 4. 2. And that he Commanded his Disciples to baptize with Water I could never yet read As for what is alledged that Mat. 28. 19 c. where he bids them baptize is to be understood of Water-baptism that is but to beg the Question and the grounds for that shall be hereafter examined Therefore to baptize with Water is no Perpetual Ordinance of Christ to his Church This hath had the more Weight with me because I find not any standing Ordinance or Appointment of Christ necessary to Christians for which we have not either Christ's own Practice or Command as to obey all the Commandments which comprehend both our Duty towards God and Man c. and where the Gospel requires more than the Law which is abundantly signified in the 5th and 6th Chapters of Matthew and elsewhere Besides as to the Duties of Worship he exhorts us to Meet promising his Presence commands to Pray Preach Watch c. and gives Precepts concerning some Temporary things as the Washing of one anothers Feet the breaking of Bread hereafter to be discussed only for this one thing of baptising with Water though so earnestly contended for we find not any Precept of Christ. § VI. But to make Water-baptism a necessary Institution of the Christian Religion which is Pure and Spiritual and not Carnal and Ceremonial is to derogate from the New Covenant-Dispensation and set up the Legal Rites and Ceremonies of which this of Baptism or Washing with Water was one as appears from Heb. 9. 10. where the Apostle speaking thereof saith that it stood only in Meats and Drinks and divers Baptisms and Carnal Ordinances imposed until the Time of Reformation If then the Time of Reformation or the Dispensation of the Gospel which puts an end to the Shadows be come then such Baptisms and Carnal Ordinances are no more to be imposed For how Baptism with Water comes now to be a Spiritual Ordinance more than before in the time of the Law doth not appear seeing it is but Water still and a Washing of the Outward Man and a putting away of the filth of the Flesh still And as before those that were so Washed were not thereby made perfect as pertaining to the Conscience neither are they at this day as our Adversaries must needs acknowledge
this Coming is understood of Christ's last outward Coming and not of his Inward and Spiritual that remains to be proved whereas the Apostle might well understand it of his Inward Coming and Appearance which perhaps some of those Carnal Corinthians that used to come drunken together had not yet known And others being Weak among them and inclinable to dote upon Outwards this might have been Indulged to them for a season and even used by those who knew Christ's Appearance in Spirit as other things were of which we shall speak hereafter especially by the Apostle who became Weak to the Weak and All to All that he might save some Now those Weak and Carnal Corinthians might be permitted the Use of this to Shew forth or Remember Christ's Death till he come to Arise in them for though such need those outward things to put them in mind of Christ's Death yet such as are dead with Christ and not only dead with Christ but buried and also arisen with him need not such Signs to Remember him And to such therefore the Apostle saith Col. 3. 1. If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God But Bread and Wine are not these things that are above but are things of the Earth But that this whole matter was a meer Act of Indulgence and Condescendence of the Apostle Paul to the Weak and Carnal Corinthians appears yet more by the Syriack Copy which ver 17. in his entring upon this matter hath it thus In that concerning which I am about to command you or instruct you I commend you not because ye have not gone forward but are descended unto that which is less or of less Consequence Clearly importing that the Apostle was grieved that such was their Condition that he was forc'd to give them Instructions concerning those Outward things and doting upon which they shew they were not gone forward in the Life of Christianity but rather sticking in beggarly Elements And therefore ver 20. the same Version hath it thus When then ye meet together ye do not do it as it is just ye should do in the day of the Lord ye eat and drink Thèreby shewing to them that To Meet together to eat and drink Outward Bread and Wine was not the Labour and Work of that Day of the Lord. But since our Adversaries are so zealous for this Ceremony because used by the Church of Corinth though with how little ground is already shewn how come they to pass over far more positive Commands of the Apostles as matters of no moment As First Acts 15. 26. where the Apostles peremptorily Command even the Gentiles as that which was the Mind of the Holy Ghost To abstain from things strangled and from Blood And Jam. 5. 14. where it is expresly Commanded That the Sick be Anointed with Oil in the Name of the Lord. Object If they say These were only Temporary things but not to Continue Answ. What have they more to shew for this there being no express Repeal of them Object If they say The Repeal is implied because the Apostle saith We ought not to be judged in Meats and Drinks Answ. I admit the Answer but how can it be evited to militate the same way against the other Practice Surely not at all nor can there be any thing urged for the one more than for the other but Custom and Tradition Object And for that of James they say There followed a Miracle upon it to wit the Recovery of the Sick But this being Ceased so should the Ceremony Answ. Though this might many ways be answered to wit That Prayer then might as well be forborn to which also the saving of the Sick is there ascribed Yet I shall accept of it because I judge indeed that Ceremony is Ceased only me thinks since our Adversaries and that rightly think a Ceremony ought to Cease where the Vertue fails they ought by the same Rule to sorbear the laying on of Hands in Imitation of the Apostles since the Gift of the Holy Ghost doth not follow upon it § IX But since we find that several Testimonies of Scripture do sufficiently shew that Such External Rites are no necessary part of the New Covenant-Dispensation therefore not needful now to Continue however they were for a season practised of old I shall instance some few of them whereby from the Nature of the thing as well as those Testimonies it may appear that the Ceremony of Bread and Wine is Ceased as well as those other things confessed by our Adversaries to be so The first is Rom. 14. 17. For the Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Here the Apostle evidently shews that the Kingdom of God or Gospel of Christ stands not in Meats and Drinks and such like things but in Righteousness as by the Context doth appear where he is speaking of the Guilt and Hazzard of judging one another about Meats and Drinks So then if the Kingdom of God stand not in them nor the Gospel nor Work of Christ then the Eating of Outward Bread and Wine can be no necessary part of the Gospel-Worship nor any perpetual Ordinance of it Another is yet more plain of the same Apostle Col. 2. 16. The Apostle throughout this whole Second Chapter doth clearly plead for us and against the Formality and Superstition of our Opposers For in the beginning he holds forth the great Priviledges Christians have by Christ who are come indeed to the Life of Christianity and therefore he desires them ver 6. As they have received Christ so to walk in him and to beware lest they be spoiled through Philosophy and vain Deceit after the Rudiments or Elements of the World because that in Christ whom they have received is all Fulness And that they are Circumcised with the Circumcision made without Hands which he calls the Circumcision of Christ and being buried with him by Baptism are also arisen with him through the Faith of the Operation of God Here also they did partake of the True Baptism of Christ and being such as are Arisen with him let us see whether he thinks it needful they should make use of such Meat and Drink as Bread and Wine to put them in Remembrance of Christ's Death Or whether they ought to be judged that they did it not ver 16. Let no Man therefore judge you in Meat or Drink Is not Bread and Wine Meat and Drink But why Which are a Shadow of things to come But the Body is of Christ. Then since our Adversaries Confess that their Bread and Wine is a Sign or Shadow therefore according to the Apostle's Doctrine we ought not to be Judged in the Observation of it But is it not fit for those that are Dead with Christ to be subject to such Ordinances See what he saith ver 20.