Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	church_n	communion_n	schism_n	2,635	5	10.6078	5	false

Text snippets containing the quad

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

21. is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Type or Figure therefore it must be the Outward and Water-baptism which is here meant For the Inward and Spiritual Baptism is not the Type or Figure but the thing signify'd And thus Rob. Barclay's Argument and Criticism has turn'd into a full Demonstration of the direct contrary of that for which he brought it And has thoroughly Established the Divine Institution of the Outward or Water-Baptism FINIS The Contents of Episcopacy SECT I. The necessity of an Outward Commission to the Ministers of the Gospel The Case is Stated as to those Quakers for whose satisfaction this is intended page 1 I. Of Personal Qualifications requisite in the Administrators of the Sacraments page 2 II. Of the Sacerdotal Qualification of an Outward Commission as was given to Christ by God III. By Christ to the Apostles c. IV. By the Apostles to others V. Those others impower'd to give it to others after them SECT II. The Deduction of this Commission is continu'd in the Succession of Bishops and not of Presbyters I. Either way it operates against the Quakers page 5 II. The Continuance of every Society is deduc'd in the Succession of the Chief Governours of the Society and not of the Inferior Officers ibid. III. This shewn in matter of Fact as to the Church and the Succession of Bishops from the Apostles times to our Days particularly here in England IV. The Presbyterian Plea consider'd that Bishopricks were but single Parishes and consequently that every Presbyter was a Bishop and their vain Logo-machy upon the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 8 V. Argu'd from the Type of the Levitical Priesthood which shewn to be the Method of Christ the Apostles and Primitive Fathers page 11 VI. Whence the Case of Korah and the Presbyterians shewn to be the same And the Episcopal Supremacy as Plainly and Fully Established as was that of Aaron and his Successors page 12 VII No Succession of Presbyters can be shewn from the Apostles page 14 VIII The Pretence of Extraordinary Gifts no Ground or Excuse for making of a Schism page 17 SECT III. Objection from the Times of Popery in this Kingdom as if that did Un-church and consequently break the Succession of our Bishops I. This shewn to be a Popish Argument page 27 II. That Idolatry does not Un-church Prov'd 1. Because a Christian may be an Idolater ibid. 2. From the Type of the Church under the Law page 29 III. Episcopacy the most opposite to Popery page 30 IV. Male Administration does Forfeit but not Vacate a Commission till it be Re-call●d page 34 V. Defects in Succession no Bar to the Possessors where ther are none who Claim a Better Right page 36 SECT IV. The Assurance and Consent in the Episcopal Communion beyond that of any other I. The Episcopal Communion of much greater Extent and more Universal than all those who oppose it page 37 II. And then the Church of Rome if join'd with them page 38 III. The Dissenters from Episcopacy do all Deny the Ordination or Call of eath other page 39. IV. If the Quakers receive Baptism from any of these Dissenters they have no Reason to expect the same Allowances as may be given to those of their own Communions ibid. V. The Episcopal Ordinations and consequently their Right to Baptize is own'd by both Papists and Presbyterians page 40 SECT V. The Personal Sanctity of the Administrator of the Sacraments tho' highly Requisite on his Part yet not of Necessity as to the Receivers to convey to them the Benefits of the Sacraments Because I. The Vertue comes not from the Minister but from God alone page 41 II. For this Cause among others Christ chose Judas to be an Apostle page 42 III. God's Power is Magnified in the Meaness of his Instruments ibid. IV. St. Paul rejoyc'd at the Preaching of Evil Men. page 43 V. This confirmed by daily Experience ibid. VI. The Argument stronger as to the Sacraments page 45 VII The Fatal Consequences of making the Personal Holiness of the Administrator Necessary towards the Efficacy of the Sacraments page 46 1. It takes away all Assurance in our Receiving of the Sacraments ibid. 2. It renders the Commands of Christ of none Effect ibid. 3. It is contrary to the tenure of God's former Institutions and puts us in a more uncertain Condition than they were under the Law page 47 4. It was the Ancient Error of the Donatists and Borders upon Popery ibid. VIII As great Sanctity to be found in the Clergy of the Church of England as among any of our Dissenters page 49 IX Ther is at least a Doubt in Receiving Baptism from any of our Dissenters Which in this case is a Sin Therefore security is only to be had in the Episcopal Communion page 50 X. The Advantage of the Church of England by Her being the Established Constitution ever since the Reformation page 51 XI That therefore nothing can excuse Schism from Her but Her Enjoyning something as a Condition of Communion that is contrary to the Holy Scriptures which cannot be shewn page 52 XII Therefore to Receive Baptism from the Church of England is the greatest security which the Quakers can have of Receiving it from Proper Hands ibid. XIII An Answer to the Objection That Baptism has not such Visible Effects amongst us as the Quakers wou'd desire page 53 The Supplement I. Some Authorities for Episcopacy as Distinct from and Superior to Presbytery taken out of the Fathers and Councils in the first 450 Years after Christ page 5 II. That the whole Reformation even Calvin Beza and those of their Communion were zealous Asserters of Episcopacy

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 LONDON Printed for C. Brome W. Keblewhite and G. Strahan 1700. THE PREFACE THE following Treatises being out of Print it was thought best to Re-print them in the same Volume with The Snake and Defence that that Author's Works upon this Subject might be all alike and more portable So that if others of them should be Re-printed or New Added it will be no prejudice to them who have this There is one small thing added to this which was wrote before that Author did engage with the Quakers It is a Letter concerning the Socinian Trinity But it is as proper for the Quaker as the Socinian Controversy for they are all one upon this Point And the Quakers have the same Salvo's as the Socinians to reconcile their Trinity making it only Three Manifestations or Operations And are answerable in the same manner as the Socinians for the many Absurdities and Blasphemies of this their Notion of the Trinity which they have taken up to avoid the far less Difficulties which they apprehended to be greater in the Catholick Doctrine of Three Persons in One and the same Pure Essence and Substance This small thing being only a Letter to a Private Friend which he procur'd to be printed was not meant to comprehend all that Controversy but to give in short a Summary View of it To shew the unreasonableness of their Exceptions And that they are divided into more and more Contradictory and Fundamentally Material Different and Opposite Hypotheses than what they object in the several Explanations of the Orthodox upon that Unfathomable and Glorious Mystery But if it please God to lend that Author Health and Ability he intends to consider of that Controversy with greater Care He not thinking it sufficient to have proved the Quakers to be Socinians though many of them know it not without likewise shewing the Falacy and Weakness of those Principles and Prejudices upon which both of them do proceed Which was not the Business of his Works against the Quakers they denying themselves to be Socinians and laying that Imputation upon others with great Contumely and Contempt as is shew'd in The Snake Sect. XI It was enough upon that Point to let them and the World see that they were Real though not Nominal Socinians But if God shall so bless his Labours as to speak to the Heart of the Socinian Heresie then will not only They and the Quakers be detected for meerly Nominal Christians but the Truth of the Christian Religion will be more and more vindicated and we be still further Confirmed and Built up in our most Holy Faith Quod faustum faxit Deus A DISCOURSE Proving the DIVINE INSTITUTION OF Water-Baptism Wherein the Quaker-Arguments Against it Are COLLECTED and CONFUTED With as much as is Needful concerning The Lord's Supper By the Author of The Snake in the Grass The Second Edition If ye Love me keep my Commandments Joh. xiv 15. LONDON Printed for C. Brome at the Gun at the West-End of St. Paul's W. Keblewhite at the White Swan in St. Paul's-Church-Yard And G. Strahan at the Golden Ball over-against the Royal-Exchange in Cornhill 1700. THE PREFACE CONTAINS I. A Short Proof for Infant-Baptism II. The several sorts of Contemners of Baptism amongst us III. The Presbyterians in Scotland IV. In Ireland V. In England VI. Too many of the Communion of the Church of England VII Whence this Discourse useful to others besides Quakers VIII The Particular Occasion of Writing this Dicourse THE CONTENTS OF THIS DISCOURSE Sect. I. THat Matth. xxviii 19. was meant of Water-Baptism Page 1 Sect. II. That Christ did Practice Water-Baptism 2. That the Apostles did it after Him 3. That the Catholick Church have done it after Them p. 4 Sect. III. That Baptism must be Outward and Visible because it is an Ordinance appointed whereby to Initiate Men into an Outward and Visible Society which is the Church p. 11 The Arguments of the Quakers against the Outward-Baptism Sect. IV. 1. That the Baptism commanded Matth. xxviii 19. was only the Inward or Spiritual Baptism p. 16 Sect. V. 2. That Water-Baptism is John's Baptism and therefore Ceased p. 18 Sect. VI. 3. That Christ and the Apostles did Baptize with John's Baptism p. 21 Sect. VII 4. That Paul was not sent to Baptize 1 Cor. i. 14.17 p. 31 Sect. VIII 5. That Baptism is not the putting away the Filth of the flesh but the Answer of a Good Conscience 1 Pet. iii. 21. Therefore that it is not the Outward but the Inward Baptism which the Apostles Preached p. 48 Sect. IX 6. That there is but One Baptism Eph. iv 5. therefore not both Outward and Inward p. 50 Sect. X. 7. That the Outward Baptism is to be left behind and we to get beyond it Heb. vi 1. p. 54 Sect. XI 8. That there are no Signs under the Gospel p. 63 Sect. XII The Conclusion Shewing the Necessity of Water-Baptism p. 84 A PREFACE AS Baptism is putting on Christ giving up our Names to Him being Admitted as His Disciples and a Publick Profession of His Doctrin So the Renouncing of our Baptism is as Publick a Disowning of Him and a Formal Apostasy from His Religion Therefore the Devil has been most busie in all Ages but has prevail'd most in our latter Corrupt Times to Prejudice Men by many false Pretences against this Divine Institution Having been able to perswade some quite to throw it off as Pernicious and Hurtful Others to think it only Lawful to be done but to lay no great stress upon it and so use it where it is Enjoyned as a thing Indifferent Others deny it to Infants upon this only Ground That they are not suppos'd Capable of being Admitted into the Covenant of God which He has made with Men For if they are Capable of being admitted into the Covenant there can be no Reason to deny them the outward Seal of it But this being Foreign to my present Vndertaking which is to Demonstrate to the Quakers the Necessity of an Outward or Water-Baptism in the General for as to Persons capable of it we have no Controversie with those who deny it to All therefore I have not digress'd into another Subject which is that of Infant-Baptism in the following Discourse 1. Yet thus much I will say of it in this place That Infants are Capable of being admitted into the Covenant and therefore that they cannot be Excluded from the outward Seal of it The Consequence the Baptists cannot deny And that they are Capable I thus prove They were Capable under the Law and before the Law of being admitted as Members of the Covenant in Christ to come made with Abraham by the Seal of Circumcision at the Age of Eight Days And therefore there can be

late Clear and Rational Discourse concerning the Inventions of Men in the Worship of God And Two following Admonitions has made it fully appear That not One in Ten of them do ever Receive this Sacrament in the whole Course of their Lives And the rest very rarely even now since this last Revolution And in the former Revolution of 41 he gives Vndenyable Instances that in several Churches even in Dublin after the turning out of the Episcopal Ministers the Lord's Supper had not been Administer'd till the Restauration 1660 that is in some Churches for Ten in some for Twelve Years together V. These Presbyterians in Dublin and in the South and West parts of Ireland were sent from England and had learnt the contempt of this Sacrament there Where even in Oxford it was not Administred in the whole University from the Ejection of the Episcopal Clergy in the Year 1648. to the Restauration in 1660. as is observed in the Antiquit. Oxon. So that the Quakers have only taken that out of the way which the Presbyterians had worn into Dis-use VI. And from all these Enemies and the subtle Insinuations which they have broached in Prejudice of Christ's Holy Institution of Baptism and likewise of the Lord's Supper for both are slighted by the same Persons and upon the same Grounds it is to be feared that several even of the Church of England have been wrought tho' not into a Dis-use or down-right slight yet into a less Esteem and greater Indifferency as to these Holy Sacraments than they ought and consequently receive less Benefit by them much less than if their Knowledge and their Faith were better rooted and more sublime Nay there is not any Degree of Indifferency but what is culpable in this case and may bring a Curse with it instead of a Blessing For whatsoever especially in Religious Worship is not of Faith is sin And according to our Faith it is to us in all our Performances of Religion VII For all these Reasons tho' this Discourse was wrote wholly on Behalf of the Quakers yet I hope it will not be unuseful to many others to see the strong Foundation Great Necessity and Inestimable benefits of Baptism and the Lord's Supper when Duly Administer'd and Receiv'd with Full Faith and Assurance in the Power and Love of God that He will not fail to assist His own Institutions when we approach unto them with sincere Repentance and undoubting Dependance upon His Promises And many of the Objections hereafter answer'd tho' used by the Quakers to Invalidate BAPTISM are likewise insisted on by several of the Sects which I have nam'd above to Lessen and Disparage it In which sense the following Discourse tho' it respects the QUAKERS Chiefly yet not them Only for it contains the joint Arguments of all the several sizes of the Opposers or Contemners of Baptism VIII But as to the immediate Occasion which engaged me in this Work it was upon the Account of a particular Person who had been Educated from his Childhood in the Quaker Principles and Communion And the Objections which are here consider'd against Baptism are these which at several conferences with other Quakers to whom that Person brought me were insisted upon At length after more than Twelve Months consideration of this single Point and diligently Reading over and weighing every particular which Rob. Barclay had wrote in his Apology against the Outward or Water-Baptism it pleased God so to open the Eyes and perswade the Heart of this Gentleman that having Informed himself in the true Principles of the Christian Religion as contained in our Church Catechism he has lately with great joyfulness and satisfaction Received the Baptism of Christ as Administred in the Church of England And it was his Desire that this Discourse tho' wrote for his Private Vse might be made Publick in hopes that it may have the like Effects upon others as it has had upon himself by the great Mercy of God And I knowing several others who have of late been Convinced and Baptized in the same manner as this Gentleman I have not Resisted his invitation to contribute my Mite towards the Recovery of so many Thousand Souls as now for 46 Years have thrown off the Sacraments of Christ's Institution and thereby as one main Cause have lost the Substance even Faith in the Blood of Christ outwardly shed for our Salvation as I have else-where shewn The Lord accept my mean Endeavours and make them Iustrumental to His Glory and the Salvation of Souls Amen A DISCOURSE Proving the DIVINE INSTITUTION OF Water-Baptism SECT I. That Matth. xxxviii 19. was meant of Water-Baptism THE Words of the Text are these Go ye therefore and Teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost The Quakers will not own that the Baptism here mentioned was the Outward or Water-baptism Which I will endeavour to make very plain that it was and that in the first place From the Signification and Etymology of the word Baptize I. The word is a Greek word and only made English by our constant usage of it It signifies to Wash and is apply'd to this Sacrament of Baptism because that is an outward Washing To Wash and to Baptize are the very same and if the word Baptize had been rendred into English instead of Go and BAPTIZE it must have been said Go and WASH Men in the Name of the Father and of the Son and of the Holy Ghost So that the outward Baptism with Water is as much here commanded as if it had been expressed in English words or as we can now express it But because the word Baptize was grown a Technical Term in other Languages whereby to express the Holy Sacrament of Baptism long before our English Translation therefore our Translators did rightly retain the word Baptize in this Text Matth. xxviii 19. and in other Texts which speak of that Holy Sacrament But in other places they translate the word Baptize as Mark vii 4. When they come from the Market 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except they are Baptized which we literally translate except they Wash And in the same Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Baptisms of Cups and Pots c. which we translate the Washing of Cups and Pots And Heb. ix 10. speaking of these Legal Institutions which stood only in Meats and Drinks and divers Washings and carnal Ordinances c. the word which we here translate Washings is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisms In Meats and Drinks and divers Baptisms And in the Vulgar Latin the Greek word is retained in both these Texts Mark vii 4. Nisi Baptizentur non Comedunt Except they are Baptized i. e. Wash their Hands they eat not And Baptismata Calicum c. The Baptisms of Cups c. And Heb. ix 10. In Cibis Pontibus variis Baptismatibus i. e. In Meats and Drinks and divers Baptisms So that it