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spirit_n deed_n flesh_n mortify_v 5,880 5 10.8136 5 false
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A39573 Baby-baptism meer babism, or, An answer to nobody in five words to every-body who finds himself concern'd in't by Samuel Fisher. Fisher, Samuel, 1605-1665. 1653 (1653) Wing F1055; ESTC R25405 966,848 642

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repentance from dead works and faith and been baptized into Christ a●…d thereby listed your selves visibly under him as his Souldiers and are hereby become Servants to righteousnesse therefore now you must not let sin have dominion over you This verily is the very meaning of the Apostle in the whole chapter yea and in those very words know you not that as many of us as have been baptized viz. not to have us suppose that but some of them had been baptized but to give them to understand that as all of them had been baptized so as many as are baptized into Christ are baptized into his death in token ofit that they should now all become new creatures if we speak his mind in a Syllogistical form it runs thus viz. As many of us as are baptized must know this that we are baptized into Christs death and therefore must dy to sin and live holily But we have been all baptized or buried with Christ in baptism into his death Therefore we must all dy to sin and live holily If this were not his sense but we must take the words as many of us as have been baptized to be conclusive of himself and but some of that Church and exclusive of the rest of them as to baptism then I testify they are much more exclusive of many of them from that duty of dying to sin which he there presses upon the whole Church by the consideration of their being baptized yea if that phrase as many of us as have been baptizd doth intimate to us that not all but some only of the believing Ro●…s had bin baptizd then it must needs intimate to us that not all but some of the believing Roms were engaged by their baptism and pressed by Paul in that chap. from the consideration of their death and burial with Christ in baptism to dy to sin and live to righteousnesse which no rational man can imagine but rather as they were all urged by an Argument drawn from their baptism to live to God so they had assuredly been all of them baptized And the same may be said of that same phrase as t is used to the Galatians Gal. 3. to whom Pauls drift was to prove what he had said of them all in the verse above v. 26. viz. that they were all the children of God by faith in Christ and how doth he prove it that they were so no otherwise but by this Medium viz. that they had been all baptized you are all the children of God by faith in Christ for as many of you as have been baptized into Christ have visibly put him on and thereby declared you have faith in him which having you are the children of God in form his Argument runs thus viz. As many of you as have been baptized into Christ have put on Christ and are thereby apparently declared to be the children of God by faith in him But you have been all baptized into Christ c. Ergo c. This must needs be his sense here too or else if the term as many of you as have been baptized must not be taken as conclusive of all the Galatians to whom he writes but exclusive of some of them from baptism it must be exclusive of the same persons from being proved by Pauls Argument drawn from their baptism to to be the children of God as many as received him to them gave he power to be come the Sons of God is as much as to say he gave power to become the sons of God to no more then such as received him so as many of you as have been baptized into Christ have put on Christ and are thereby visibly declared to be the children of God by faith in him though it do not signify that all the Galatians had not been baptized but some of them onely yet it signifies this however that no more then such as had been baptized into Christ had put him on and were thereby declared to be Gods children and consequently that if but some of the Galatians were baptized but some of them onely appeared to be Gods children which were absurd to think and would render Paul as contradictory to himself in the verse above where he saies ye are all the children of God so very ridiculous in his Argument and render his proof as pedling as if he had said thus by way of position viz. you are all even every one of you the children of God and then by way of proof thus viz. for some of you have been baptized and by that baptism of yours are declared so to be though the rest are not Ranterist You make baptism I perceive very needfull but the Apostle Peter who very well understood the Commission given to him and the rest of his follow Apostles Matth. 28 29 20 Mark 16 15. 16. when he speaketh of the baptism that saveth 1 Pet. 3. 21. le●…st any should think that he meant the baptism of water whereof we speak by which the filth of the body is put away he excludeth the putting away the filth of the flesh and places baptism wholly in the answer of a good conscience towards God neither can any man truely say that by putting away of the filth of the flesh is here to be understood the putting away of the filthy works of the flesh for then could it neither be excluded from salvation which is promised them which mortify the deede of the flesh but walk after the spirit Rom. 8. 1. 17. nor opposed to the answer of a good conscience which springs from the putting away of dead works such as the works of the flesh are for he only is truly said to have a good conscience who is not conscious to himself of walking according to the flesh Baptist. That by the words putting away the filth of the flesh is meant that bare outward dispensation of water I freely do and every one must grant and therefore what is spoken by you in proof of that might well have been spared also that the bare subm●…ssion to that outward dispensation of water is not that which simply of it self and abstract from the inward i. e. the answer of a good conscience doth save us must needs be granted also but what of this will it therefore follow that it is to be omitted and not made use of at all in reason surely it cannot be so assertter for as the bare outward hearing of the word without doing it will do us no good but rather hurt yet that outward hearing is an ordinance at no hand to be neglected but necessarily to be used in order to the doing of the word without which we had beuer never heat for we shall not save but deceive our own souls Iam. 1. 22. and shall perish in the end Mat. 7. 26. and as bare outward fellowship in breaking of bread is so far from saving that we eat and d●…ink judgement to our selves unlesse withall we d●…cern the Lords body and be patt●…kers