Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	baptism_n	preach_v	remission_n	3,201	5	10.1727	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

with the Holy Ghost it wou'd follow that the Apostles cou'd baptize with the Holy Ghost which is Blasphemy to assert 2dly It is written John iv 2. That Jesus himself baptized not but his Disciples If this was not meant of Water-baptism but of the Baptism with the Holy Ghost then it will follow That Christ did not baptize with the Holy Ghost but that his Diseiples did This in short may suffice in return to a meer Pretence and proceed we next to consider if their main Argument also prove as unsupported and precarious SECT V. The great Argument of the Quakers against Water-Baptism is this John's Baptism is ceased But John's Baptism was Water-Baptism Therefore Water-Baptism is ceased This their Learned Barclay makes use of But 1st IT is so extreamly Childish that if it were not His no Reader wou'd Pardon me for Answering to it Yet since they do insist upon it let them take this easie Answer That John's Water-baptism is ceased but not Christ's Water-baptism All outward Baptisms were Water-baptisms as the word Baptism signifies See Sect. I. The Jews Baptism was Water-baptism as well as John's And by this Argument of Barclay's the Jews and John's may be prov'd to be the same Thus. The Jews Baptism was Water-baptism but John's Baptism was Water-baptism therefore John's Baptism was the Jews Baptism And thus Christ's Baptism was John's and John's was the Jews and the Jews was Christ's and they were all one and the self-same Baptism because they were all Water-baptisms So without all Foundation is this great Rock of the Quakers upon which they build their main Battery against Water-baptism 2dly It will be proper here to let them see if they be not wilfully ignorant what it is which makes the Difference of Baptisms not the outward Matter in which they are administred for that may be the same in many Baptisms as is shewn But Baptisms do differ 1. In their Authors 2. In the different Form in which they are adminstred 3. In the different Ends for which they were instituted And in all these the Baptism of Christ does differ vastly from the Baptisms both of John and the Jews 1. As to the Author The Baptism of the Jews was an Addition of their own to the Law and had no higher Author that we know of But John was sent by God to baptize John i. 33. And it was Christ the Lord who was the Author of the Christian Baptism 2. As to the Form Persons were baptized unto those whose Disciples they were admitted by their Baptism Thus the Proselites to the Jewish Religion were baptized unto Moses And Men were made Disciples to John by his Baptism But the Christian Baptism alone is administred in the Name of the Father and of the Son and of the Holy Ghost This is the Form of the Christian Baptism and which does distinguish it from all other Baptisms whatever 3. The End of the Christian Baptism is as highly distant and different from the Ends of other Baptisms as their Authors differ The End of the Jewish Baptism was to give the baptized a Title to the Privileges of the Law of Moses And the End of John's Baptism was to point to HIM who was to come and to prepare Men by Repentance for the Reception of the Gospel But the End of CHRIST's Baptism was to Instate Us into all the Unconceivable Glories and High Eternal Prerogatives which belong to the Members of his Body of his Flesh and of his Bones Eph. v. 30. That we might receive the Adoption of Sons Gal. iv 5. Henceforth no more Servants but Sons of God! and Heirs of Heaven These are Ends so far transcendent above the Ends of all former Baptisms that in comparison other Baptisms are not only less but none at all like the Glory of the Stars in presence of the Sun they not only are a lesser Light but when he appears they become altogether invisible And as a Pledge or Fore-taste of these Future and Boundless Joys The Gift of the Holy Ghost is given upon Earth and is promis'd as an Effect of the Baptism of Christ As Peter preach'd 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 And Gal. iii. 27. As many of you as have been baptized into Christ have put on Christ This of the Gift of the Holy Ghost was not added to any Baptism before Christ's and does remarkably distinguish it from all others SECT VI. That Christ and the Apostles did not Baptize with John's Baptism THis is a Pretence of the Quakers when they find themselves distressed with the clear Proofs of Christ and the Apostles having administred Water-baptism They say that this was John's Baptism because it was Water-baptism And as before observ'd Sect. IV. they only say this but can bring no Proof But they put us here again upon the Negative to prove it was not As to their Pretence that it was John's Baptism because it was Water-baptism that is answered in the last Section And now to gratifie them in this tho' unreasonable Demand I will give these following Reasons why the Baptism which Christ and his Apostles did practise was not John's Baptism 1st If Christ did baptize with John's Baptism then he made Disciples to John and not to himself For it is before shewn Sect. III. Num. ii iii That Baptism was an Initiating Form and nothing else whereby Men were admitted to be Disciples to him unto whom they were baptized Thus the Jews who were baptized unto Moses said We are Moses's Disciples John ix 28. And those whom John baptized were called the Disciples of John And there needs no more to shew that Christ did not baptize with the Baptism of John than to shew that the Disciples of Christ and of John were not the same which is made evident from John i. 35 37. where it is told that two of John's Disciples loft him and followed Jesus And Matth. xi 2. John sent two of his Disciples to Jesus And the Disciples of Christ lived under a different Oeconomy and other Rules than either the Disciples of John or of the Pharisees to shew that they were under another Master And the Disciples of John were scandaliz'd at it Matth. ix 14. Then came to him JESUS the Disciples of John saying Why do we and the Pharisees fast oft but thy Disciples fast not Therefore the Disciples of Christ and of John were not the same and therefore Christ did baptize Men to be his own Disciples and not to be the Disciples of John and therefore the Baptism of Christ was not the Baptism of John 2dly If Christ did baptize with John's Baptism the more he baptized it was the more to the Honour and Reputation of the Baptism of John But Christ's baptizing was urg'd by the Disciples of John as a lessning of John John iii. 26. Therefore the Baptism with which Christ did

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.

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