Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	book_n	life_n	write_v	4,779	5	6.1891	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47751	Primitive heresie revived in the faith and practice of the people called Quakers wherein is shewn in seven particulars that the principal and most characteristick errors of the Quakers were broached and condemned in the days of the Apostles and the first 150 years after Christ : to which is added a friendly expostulation with William Penn upon account of his Primitive Christianity lately published / by the author of The snake in the grass.	Leslie, Charles, 1650-1722.	1698 (1698)	Wing L1140; ESTC R26153	27,838	41

says he as they call it is carnal And their Communion is carnal a little Bread and Wine Which is the Table of Devils and Cup of Devils which is in the Generation of Serpents in this Great City Sodom and Gomorrah so dust is the Serpents meat c. And p. 39. You say that Matthew Mark Luke and John is the Gospel which is carnal You say that sprinkling Infants is the Baptism which Baptizeth them into the faith and so into the Church which is carnal And you tell People of a Sacrament bringing them to Eat a little Bread and Wine and say that this is a Communion of Saints which is carnal and all this feeds the Carnal Mind c. And he Blasphemously says in his Title Page that all this was Written from the mouth of the Lord. Edward Burrough p. 190. of his Works Printed 1672. says Their Doctrines are of the devil who say sprinkling Infants with water is Baptism into the faith of Christ this is the doctrine of the devil And p. 191. These have filled the world with damnable Heresies as holding forth That sprinkling Infants with water is Baptism into the faith of Christ c. These are damnable Heresies even to the denying the Lord that bought them And p. 644. That it is not lawful for the Saints of God to join themselves to your Ordinances This Hideous Blasphemy and Outrage against the Divine Institutions of our Lord I hope will appear to be such to the well-disposed among the Quakers who will be at the pains to Read my Discourse of Water-Baptism It seems to have had some Effects already even with George Whitehead himself For in his Answer to The Snake whereto he adds a chapter upon that Discourse of Baptism he seems to come off that former Rigor of the Quakers and says p. 114. That as for those who are More conscientiously tender in the observation thereof we are says he the more tender to these so as not to censure or condemn them meerly for Practising that which they believe is their duty either in breaking of Bread or Water-baptism So that by this he yields the Practice of the Sacraments to be at least Lawful contrary to Burrough Fox and the Primitive Quakers for if it were not Lawful I suppose he would not have that Tenderness for the Observation thereof but would censure and condemn it as those others have done I pray God perfect his Conversion and let him see the Necessity as well as Lawfulness of it And I would desire him to consider that if it be Lawful it must be Necessary For if Christ has not commanded Water-Baptism it cannot be less than Superstition to Practice that as a Sacrament and consequently as a Means of Grace which he has not Commanded Even the Church of Rome does not pretend to a Power to Institute a Sacrament that can be done by none but God alone Therefore if Water-Baptism was not Instituted by Christ it cannot be Lawful to Practice it And if he did Institute it it is not only Lawful but Necessary and a Duty Now in Aid of George Whitehead and by way of An Antidote against the venome of G. Fox Burrough and other soure Quakers and to pursue the Design of this present Paper I will to the Authoritys of H. Scripture which I have Produc'd in The Discourse of Baptism add in this place as a sure Comment and Explanation of them the Testimonys of some of those Fathers whose Works we have Extant within the Compass of Years proposed that is 150 Years after Christ in witness to this Divine Institution of Water-Baptism and to shew what stress they laid upon it St. Ignatius who was as before-mentioned bred under Saint John the Beloved Disciple makes our Baptism not only the Badge but the Arms and Defence of our Faith and the quitting of it to be a Deserting of Christ Let no one of you says he in his Epist to St. Polycarp be found a Deserter but let your Baptism remain as your Armor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And St. Barnabas who was St. Paul's Fellow-Traveller mentioned so often in the Acts speaking in his Catholick Epistle chapt xi concerning Water and the Cross says that It is written concerning Water to the People of Israel that they should not receive that Baptism which was sufficient to the Pardon of sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which they did not under the Mosaical Dispensation But they Instituted a Baptism to themselves whereby to admit Men as Proselites to the Law But that was not the Baptism which could take away Sin No nor the Baptism of John That was the Peculiar one of the Christian Baptism A little after St. Barnabas says that God had joyned the Cross that is the Faith in CHRIST Crucified and the Water that is Baptism together viz. the Inward Faith and the Outward Profession and Seal of it Consider says he how He God has appointed the Cross and the Water to the same end For thus he saith blessed are they who hoping in the Cross have gone down into the Water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again pursuing the same Argument he Magnifys the great Efficacy and Power of BAPTISM when duly Received a few lines after what is above quoted saying For we go down into the Water full of sins and filthiness and come up again bearing fruit in our hearts by the fear and hope which is in Jesus which we have in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the same manner and in the like words speaks St. Hermas whom St. Paul salutes Rom. 16.14 in that only Remaining Work of his called The Shepherd of St. Hermas there in the 3d. Book and 9th Similitude he speaks thus Before a Man receives the Name of the Son of God he is designed unto death but when he receives that seal he is delivered from death and given up to life Now that seal is Water into which Men go down lyable to death but come up again assigned over unto life Antequam enim accipiat homo nomen Filii Dei morti destinatus est at ubi accipit illud sigillum liberatur a morte traditur vitae Illud autem sigillum Aqua est in quam descendunt homines morti obligati ascendunt vero vitae assignati I have taken this out of the Ancient Latin Translation according to the Oxford Edit 1685. For the Greek was in great part lost and came not down to us intire as this old Latin Version did St. Clement in his 2d Epist to the Corinthians Paragr 8. calls Baptism by the same name of our Seal and applys to it that Text Isa lxvi 24. which he renders thus They that have not kept their seal their worm shall not die c. Or as he expresses it in the Paragr before this Vnless we keep our Baptism pure and undefiled with what assurance can we enter the Kingdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. The Fifth

and Condemn'd in the Days of the Apostles This is it which St. John Reprehends 1 Joh. iv 3. Every Spirit that confesseth not that Jesus Christ is come in the Flesh c. or as Socrates Hist Eccl. l. 7. c. 32. tells us it was wrote in the Ancient Copys Every Spirit which separateth Jesus from God is not of God And he observes that this Text and other Parts of this Epistle were alter'd by those who would separate the Divinity of Christ from His Humanity Tho' as it now stands in our Copys it means the same thing for he that denys Christ to have been made Flesh only says that he took it upon Him for a Cloak or a Veil as Angels assume Bodys when they appear in them He denys Christ's coming in the Flesh so as to become Truly and Really a Man he takes away the Humanity of Christ and so separates Jesus from God Which in the sense of this Text is to Deny His coming in the flesh St. Polycarp in his Epist to the Philippians n. 7. Disputes against these Anti-Christs in the words of his Master St. John whose Disciple he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Whosoever does not confess that Jesus Christ is come in the Flesh is an Anti-Christ II. The Second point is the Quakers Denyal of the Truth and Reality of the Death and Sufferings of Christ This is Consequential to the former Heresie for if Christ took not the Body of Jesus into his own Person but only dwelt in the Body of another Man as he dwells in his Saints if Christ and Jesus are two Persons if the Body of Jesus was only a Veil or Garment for Christ to shrowd himself in as the Quakers speak then tho' Jesus suffer'd yet Christ could not and the Sufferings of Christ were but in Appearance and shew as if a Man's Cloak or Garment only were Crucify'd What are then those Sufferings of Christ which the Quakers do own as Meritorious in the sight of God for the Atonement of our sins Why an ALLEGORICAL Suffering Death and shedding of the Blood of their Light within which they call Christ of which Jesus or the outward Christ they say was but a Type and that his Sufferings were only an Historical Transaction of the Greater Mysterie of the Sufferings and Atonement perform'd by their Light within as I have fully shewn in The Snake in the Grass Sect. x. p. 127. and Satan Dis-Rob'd Sect. xii p. 11. But now I am to shew That the Devil had Broached these Heresies against the Truth of the Incarnation of Christ and consequently against the Reality of his Death and Sufferings within the first 150 Years after Christ and that they were then Condemned by the Holy Fathers of the Church Ignatius that Glorious Martyr of Christ Bishop of Antioch who flourish'd about the Year 70 after the Birth of Christ and was Disciple to St. John the Evangelist writes thus in his Epistle to the Magnesians instructing their Faith in what sort of Sufferings of Christ we were to Believe and Trust not these Inward in our hearts but to distinguish most effectually from these those that He suffered under Pontius Pilate I would have you Preserved that you fall not into the snare of vain Doctrin but that ye may abound and be filled with the knowledge of the Birth Passion and Resurrection which truly and firmly were of Jesus Christ our hope in the time of the Government of Pontius Pilate from which let none of you be turned away Stop your ears therefore says he in his Epistle to the Trallians when any shall speak to you without Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Christ was this the Outward Man Jesus or the Light within That Jesus who was of the stock of David who was of Mary who was truly Born did both Eat and Drink was truly Persecuted under Pontius Pilate was truly Crucify'd and Dyed And who truly Rose from the Dead his Father Raising of him and his Father will after the like fashion Raise us up in Jesus Christ who believe in him without whom we cannot truly live But some Athiests that is Infidels do say That He only appear'd to be a Man but took not a Body in Reality and in appearance only seemed to Suffer and dye c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And in the beginning of his Epistle to the Smyrnaeans after having Describ'd that Christ who is the Object of our Faith in the fullest manner to obviate the Deceit of applying it to an Inward Christ by calling Him the Son of David Born of the Virgin and Baptized of John truly Crucified under Pontius Pilate and Herod the Tetrarch none of which can be apply'd to The Light within He adds that we can only be saved by the Faith in this OUTWARD Jesus By the Fruits of whose Divinely Blessed Passion we are Saved For he suffer'd all these things for us that we might be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to Obviate the two Heretical Pretences of making the Meritorious Suffering of Christ to be His Suffering within us And that His outward Sufferings were not Real but in appearance only as not being Really a Man but only Residing in that Man Jesus as in a Veil or Garment Ignatius adds in the next words And he truly suffered and truly Raised himself not as some Vnbelievers say that he only appeared to suffer they but appearing to Exist And as they Believe so shall it be unto them when they come to be out of the Body and in the state of Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they shall justly Forfeit the True and Real Benefits Purchased for True Believers by the death of Christ since they will have it to be only in Appearance or False shew and take the Merit from the Outward death of Christ which he suffer'd upon the Cross and place it in a Fancy'd Suffering of the Light within them And as He asserts the Faith in Christ's outward Death so does he in His Resurrection not the Inward Rising of Christ in our hearts but in His Outward Resurrection that which was proved by their Handling of Him and Feeling of His Flesh and His Eating and Drinking with them after His Resurrection But in the next Paragraph he has a Prophetick Exhortation which looks terribly upon the Quakers among others He tells the Smyrnaeans that he gives them these Admonitions not that he thinks them Guilty of these Heresies But I Guard you before hand says he against Beasts in Human shape whom you ought not only not to Receive but if it be possible not so much as to meet with them only to pray for them if they may at last Repent which will be difficult And again says he speaking of our Lord Jesus Christ Whom some not knowing do deny or rather are denyed by him