Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	separation_n	sin_n	4,071	5	4.9731	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47744	Five discourses by the author of The snake in the grass viz. On water baptism, episcopacy, primitive heresie of the Quakers, reflections on the Quakers, a brief account of the Socinian trinity ; to which is added a preface to the whole.; Selections. 1700	Leslie, Charles, 1650-1722.	1700 (1700)	Wing L1133; ESTC R1214	55,897	120

but the Woman being deccived was in the Transgression Adam was deceived and fell as well as the Woman but the meaning is he was not first or principally deceived Again As for you who stick so close to the Letter when it seemeth to serve your turn Go ye and learn what that meaneth I WILL HAVE MERCY AND NOT SACRIFICE Math. ix 13. By which it cannot be understood that God did not require Sacrifice for he commanded it upon Pain of Death Yet he says Jer. vii 22. I spake not unto your Fathers nor commanded them concerning Burnt-Offerings or Sacrifices But this thing Commanded I them saying Obey my Voice c. according as it is written 1 Sam. xv 22. To obey is better than Sacrifice By all which cannot be meant that God did not Command the Jews concerning Burnt-Offerings and Sacrifices for we know how particularly they were commanded but that the outward Sacrifice was not the chief and principal part of the Command which respected chiefly the inward Sacrifice and Circumcision of the Heart Which when they neglected and lean'd wholly to the Outward then God detests their Oblations Isa i. 14. Your new Moons and your appointed Feasts my Soul hateth I am weary to bear them And he says V. 12. Who hath required this at your Hand It was certainly God who had requir'd all these things at their hands but these outward Performances tho' the Neglect or Abuse of them was punished with Death yet they were not the chief and principal part of the Command being intended chiefly for the sake of the Inward and Spiritual Part From which when they were separated they were like the Body when the Soul is gone a dead and a loathsome CARCASS of Religion And which God is therefore said not to have commanded because he did not Command them without the other As he made not the Body without the Soul yet he made the Body as well as the Soul VIII And as there is Soul and Body in Man so while Man is in the Body there must be a Soul and Body of Religion that is an outward and an inward WORSHIP with our Bodies as well as our Souls And as the Separation of Soul and Body in Man is called Death so is the Separation of the outward and the inward Part of Religion the Death and Destruction of Religion The outward is the Cask and the inward is the Wine The Cask is no Part of the Wine but if you break the Cask you lose the Wine And as certainly whoever destroys the outward Institutions of Religion lose the inward Parts of it too As is sadly experienc'd in the Quakers who having thrown off the outward Baptism and the other Sacrament of Christ's Death have thereby lost the inward thing signify'd which is the PERSONAL Christ as Existing without all other Men and having so Suffer'd Rose Ascended and now and for ever Sitteth in Heaven in his true proper Human Nature WITHOUT all other Men. This the Quakers will not own except some of the New Separation and this they have lost by their Neglect of those outward Sacraments which Christ appointed for this very End among others that is as Remembrances of his Death For it had been morally impossible for Men who had constantly and with due Reverence attended these holy Sacraments of Baptism and the Lord's Supper ever to have forgot his Death so lively represented before their Eyes and into which they were baptized or to have turn'd all into a meer Allegory perform'd within every Man's Breast as these Quakers have done But the Enemy has perswaded them to break the Cask and destroy the Body of Religion whereby the Wine is spilt and the Soul of Religion is fled from them And by neglecting the outward Part they have lost the whole Inward and Truth of Religion which is a true Faith in the OUTWARD Christ and in the Satisfaction made for our Sins by his Blood OUTWARDLY shed and in his Intercession in our Nature as our High-Priest at his Father's Right Hand now in Heaven into which Holy of Holies He has carry'd his own Blood of Expiation once offer'd upon the Cross and presents it for ever as the Atonement and full Satisfaction for the Sins of the whole World but apply'd only by true Faith and Repentance thereby becomes fully Effectual to the Salvation of every Faithful Penitent This is the only true Christian Faith And from this the Quakers have totally fallen and that chiefly by their Mad throwing off the OUTWARD Guards Preservatives Fences Sacraments and Pledges of Religion And those OUTWARD Means of Grace which Christ has commanded and given us as the only OUTWARD GROUNDS for our Hope of Glory For how can that Man get to Heaven who will not go the way that Christ has appointed who came down from Heaven on purpose to shew and lead us the way thither yet we will be wiser than he find fault with his Institutions as being too much upon the Outward and think that we can and may Spiritualize them finer and make the way shorter than he has done IX But to return if the Quakers cou'd find such Texts concerning Baptism as I have shewn above concerning Sacrifices as if it were said That God did not command Baptism that he hated it and was weary to bear it that he would not have it c. If such Texts cou'd be found How wou'd the Quakers triumph Who wou'd be able to stand before them And yet if such were found they wou'd prove no more against the outward BAPTISM than they did against the outward SACRIFICES i. e. That if any regarded nothing else in Baptism than the outward Washing it wou'd be as hateful to God as the Jewish Sacrifices when they regarded nothing more in them but the Outward And it may be truly said That God did not Command either such Sacrifices or such a Baptism because he commanded not the Outward alone but with respect unto and chiefly for the sake of the Inward And therefore as all these and other the like Expressions in the Old Testament did not at all tend to the Abolition only to the Rectification of the Legal Sacrifices So much less can that single Expression 1 Cor. i. 17. of Paul's saying upon the occasion and in the sense abovemention'd that he was not sent to Baptize but to Preach much less can this infer the Abolition of Baptism being as positively commanded as Sacrifices were under the Law and as certainly practis'd by the Apostles as the Sacrifices were by the Levitical Priests X. Now suppose that I should deny that OUTWARD Sacrifices were ever commanded or that the Jews did ever practise them And shou'd Interpret all that is said of Sacrifices only of the Inward as the Quakers do of Baptism and I shou'd produce the Texts above-quoted to prove that God did not command Sacrifices which are much more positive than that single one which is strain'd against Baptism I say suppose that I shou'd be so

this Degree then Christ was always so Come to All as to make the Institution of the Lord's Supper useless at all Times to All. Nay it was ended before it began For if his Inward Coming does end it it cou'd never begin because he was always so Inwardly Come But if there are some Degrees of his Coming so weak as to need the Help of the Outward Institution to which God has annexed the Promise of his Grace when duly Administred and Receiv'd than these Degrees must be known else those may be depriv'd of the Benefit of it who have most need of it And those are they who think that they need it least Secondly The Quakers do not always pretend all of them to the same Degrees of Perfection if there be Degrees in Perfection they must be sensible sometimes at least others are of the many Weaknesses of some of their Number Why then do they not allow the Lord's Supper to those Weaker ones Else they must say That it was not intended for the Weak more than for the Strong And so that the Institution and Practise of it by Christ and his Apostles was wholly useless and to no purpose And that all those high Things said of it That it is the Communion of the Body and Blood of Christ 1 Cor. x. 16. And Christ's own Words This is my Body And therefore that the receiving it unworthily is being Guilty of the Body and Blood of the Lord That therefore we shou'd approach to it with the greatest Reverence and Preparation to Examine our selves seriously and diligently that we may receive it with pure Hearts and Minds And the Dreadful Judgments which do attend the Neglect or Abuse of it not only sundry Diseases and divers kinds of Deaths but Damnation 1 Cor. xi from Ver. 27. I say all these were Words thrown into the Air of no Meaning nor Import at all if the Quaker Interpretation be true which makes nothing at all of the Lord's Supper but renders it wholly Precarious and Insignificant even at the time of its Institution and now to be hurtful and Pernicious as drawing Men from the Substance to meer Shadows for they make of it no more IV. But I wou'd beseech them to consider how much more highly God does value it and how Material a part of his Religion he does make it For when St. Paul was taught the Faith immediately from Heaven and not from those who were Apostles before him as he tells us Gal. i. 16 17. Christ took care to instruct him as to this of the Lord's Supper particularly And he presses it upon the Corinthians as having receiv'd it from God For I have received of the Lord says he 1 Cor. xi 23. that which also I delivered unto you that the Lord Jesus the same Night in which he was Betrayed took Break c. and so goes on to relate the whole Institution of the Lord's Supper and the mighty Consequences the Benefits and Advantages of it the Examination preparatory to it and the Vengeance both Temporal and Eternal which was due to the Contempt of it This shews that Christ did not Institute this Holy Sacrament by Chance It was the last Act of his Life and his Dying Bequest to his Church fill'd with all his Blessings and carrying with it to the Worthy Receivers the whole Merits and Purchase of his Death and Passion the Remission of our Sins and full Title to Heaven Brethren I speak after the Manner of Men Gal. iii. 15. tho' it be but a Man's Testament yet if it be confirmed no Man disannulleth or addeth thereto How much less then can any Man take upon him to disannul this last Will and Testament of Christ's which he has left to his Church and Bequeathed it to her with his Dying Breath This was the Reason that it was not only so particularly Recorded by the several Evangelists in the Gospels but when St. Paul was taught immediately from Heaven this most Material Institution was not forgot but Christ Himself instructed him in it to shew the great Stress and Value which he laid upon it And let this suffice to have said in this place concerning this other Sacrament of the Lord's Supper It s Institution is as Plain and Express as that of Baptism And the Practise of it in the Days of the Apostles and all Ages since has been as Vniversal And what has been said of Baptism is of Equal Force as to this And the Quaker Arguments against this are upon the same Foundation as those against Baptism only they have not so many Objections against this Therefore I have made Baptism the chief Subject of this Discourse yet so as likewise to include the Sacrament of the Lord's Supper Therefore we will go on to consider what remains of the present Objection which Militates equally against both that there are no Signs under the Gospel V. And here let me observe First That these Signs and Figures which the Quakers make Incompatable to the Gospel State ought only to be understood of the Signs and Figures in the Law which were ordain'd as Types of Christ And of these it is truly argu'd That when Christ who is the Substance is come they must cease of course which Argument the Quakers bring against the Signs and Figures which Christ did Institute under the Gospel But how foreign this is from their purpose let any one judge For those Signs and Figures which were appointed by Christ cou'd not be Types of Christ because a Type is what goes before a Thing and shews it to come And therefore when that which it foreshews is come it ceases But as there were Types under the Law to foreshew Christ's coming in the Flesh and his Sacrifice upon the Cross which therefore are ceased so Christ has appointed other Types to foreshew his second Coming to Judge the World and which therefore must last till he shall so come as the Types of his first coming did last till he did so come The Sacrifices under the Law did praefigure the Death of Christ but the Sacraments under the Gospel were Instituted in Remembrance of it as well as for Types of our future Vnion with him in Heaven Therefore the same Reason which makes the Legal Types to cease does infer That the Evangelical Types must not cease till they likewise shall be fulfilled which will not be till we arrive at Heaven Thus as they are Types And then Secondly As they are Remembrances of what is past they are to last as long as the Remembrance of that which they Represent ought to last with us Christ did not Institute his Supper that we shou'd thereby Remember his Death a Day or a Year but till his Coming again His Death took his Personal Presence from us and therefore till that Return we must continue the Remembrance that is of his Absence till the Glorious Return of his Visible Body which was separated from us by his Death Thus no advantage can be

Believeth and is Baptized shall be saved Here both the Outward and the Inward are joyn'd together and both made Necessary For by Baptism Here cannot be meant the Inward Belief that wou'd make a Tautology of the Text and mean thus He that Believeth and Believeth Thus it must be if by Baptism in this Text the Inward Baptism or Belief of the Heart be meant But this being plainly meant of the Outward Baptism the Consequence from this Text is plainly this That he who doth not Believe and is not Baptized shall not be Saved Of which I adjure the Quakers to Consider most seriously For tho' they had the Inward Baptism as much as they Pretend to yet were the Outward necessary Peter thought Water necessary to give Outward Baptism to those who had already Received the Inward Baptism of the Holy Ghost Acts x. 47. And the Doctrine of Baptism is reckon'd among the Principles and Foundations of Christianity together with Faith and Repentance c. Heb. vi 1 2. But the Quakers like Naaman flout at the Means as too easie to be effectual and call Baptism in contempt Water-Sprinkling And I will answer them with Naaman's Servants 2 Kings V. 13. If Christ had bid thee do some great thing wouldst thou not have done it How much rather then when He saith to thee Wash and be Clean And as necessary as the Waters of Jordan were to the Cleansing of Naaman so necessary are the Waters of Baptism to the Cleansing of our Souls None dare say That GOD cou'd not have Cleansed Naaman otherwise But GOD having by his Prophet appointed that Means if Naaman had neglected it he had not otherwise been Cured How much more when GOD has appointed the Means of Baptism by his Son if we Neglect it shall we be Sav'd without it He that Despis'd Moses 's Law dyed without Mercy Of how much sorer Punishment suppose ye shall he be thought worthy who hath trodden under foot the Institution of the Son of GOD and counted it an unholy thing doing Despight to it Inventing Contemptible Names for it and Ridiculing the Administration of it But as the Spirit of God moved at first upon the Face of the Waters Gen. 1.2 to Impregnate them and make them Fructifie and gave a Miraculous Vertue to the Waters of Jordan of Siloam and Bethesda for Healing of the Flesh Why shou'd we Doubt that the same Spirit can and will Sanctifie the Waters of Baptism to the Mystical Washing away of Sin having the Positive Institution and Promise of Christ for it Acts II. 38. Repent and be Baptized every one of you in the Name of Jesus Christ for the Remission of Sins and ye shall Receive the Gift of the Holy Ghost This was not the Extraordinary Gift of Miracles which is here Promised and which all Baptized Persons did not Receive or Expect but the Remission of Sins And let me add That the Ordinary Saving Graces of the Spirit which work silently without Observation or Show are much Preferable and more Desirable than the Extraordinary Gifts of Miracles which for a time were Necessary at the first Propagation of the Gospel and held Men's Eyes in Great Admiration But were of Dangerous Consequence to the Possessors and a Temptation often to Vanity which had almost overset the Great Apostle 2 Cor. xii 7 8 9. and threw others into the Pit of Destruction Matth. vii 22 23. 1 Cor. xiii 2. and therefore were not to be Pray'd for or Desir'd We must be totally Passive in this Case and when sent being for the Conviction of others to Receive such an Extraordinary Gift with Fear and Trembling lest it Hurt our weak Minds not capable but by as Extraordinary an Assistance of Divine Grace to Bear such mighty Revelations and not to let in with it a secret Pride in our selves which spreads our Sails so wide that without a Proportionable Ballast of deep Humility we shall be driven from our Compass The Enemy throws in this strong Temptation with those Miraculus Gifts which vain Men do Ignorantly Covet and some falsly Pretend to to their own Destruction But much more Valuable are those Saving Graces which we are commanded Daily to Pray for and Daily to Endeavour Much more Available to us and Precious in the sight of God than all Miraculous Gifts is that Gift of The Holy Ghost the Remission of Sins which is Promis'd to the Due Reception of Baptism and enrolls our Names in Heaven Luk. x. 17 18 19 20. Behold said Christ to his Disciples who Boasted that even the Devils were subject to them through His Name I give unto you Power to tread on Serpents and Scorpions and over all the Power of the Enemy and nothing shall by any means hurt you notwithstanding in this Rejoyce not that the Spirits are subject unto you But rather Rejoyce because your Names are written in Heaven To be added to the End of Sect. VIII p. 49. But R. Barclay argue in his Apology That the Baptism of which the Ark was a Type cou'd not be the Outward or Water-baptism because that it self is a Type viz. Of the Inward or Spiritual Baptism And he supports this Notion by a Criticism upon the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text which he says is not rightly Translated in our English by The like Figure Because he says the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the thing Typify'd and not the Type But by his leave it signifies the quite contrary Heb. ix 24. not the thing Typify'd but only the Type For there the Holy Places made with Hands are called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Figures or Types of the True And that Word is not to be found except in these two Texts in the whole New Testament And therefore if one of these Texts must explain the other the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Anti-Type 1 Pet. iii. 21. must be taken in the same Sense in which it is used Heb. ix 24. because there it cannot possibly be taken to mean the thing Typify'd or the Archi-Type therefore neither ought it to be so strain'd as Barclay does to mean the quite contrary in the present Text. And our Translation is Justify'd which renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like Figure as does the Vulgar Similis formae For both the Waters of the Ark and of Baptism are the outward and visible Signs but not the thing signify'd which is the Salvation of the Soul by the Regeneration and Washing of the Spirit And they are like Figures both signifying the same thing in a manner very like to one another That as Noah c. were sav'd in the Ark by Water from Corporal Death so are the True Believers sav'd by the Water of Baptism from the Death of Sin and Hell In which Sense the Ark was a Type of the outward or Water-baptism tho' both were Types but one nearer than the other And because the Baptism mention'd in this Text 1 Pet. iii.