Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	baptize_v	ghost_n	holy_a	13,898	5	6.3810	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54199	Quakerism, a new nick-name for old Christianity being an answer to a book entituled Quakerism no Christianity, subscribed by J. Faldo : in which the rise, doctrine and practice of the abused Quakers are truly, briefly and fully declared and vindicated from the false charges ... made by that adversary with a key opening the true meaning of some of their doctrine ... / by one of them and a sufferer with them in all their sufferings, William Penn.	Penn, William, 1644-1718.	1672 (1672)	Wing P1347; ESTC R30094	154,759	271

is manifest first That no Commission was given by Christ before he broke Bread with his Disciples Consequently he must intend John ' s onely And next That John ' s Commission it self is not extant mu●h less any Commission to perpetuate his as generally oblieging But above all that the Disciples of Christ should not onely use but esteem for an Ordinance of Christ a Baptism that had not their Lord for its Administrator as saith the Scripture for Jesus baptised not is absurd and all together Anti-Gospel If we will credit Christ's own saying The least in the Kingdom of Heaven is greater then John as if he should have said John's Administration was an Introduction and a Kind of Preparation in order to my Coming but no otherwise is it interessed in my Kingdom which is Spiritual and that I am now about to set up in the Hearts and Consciences of Men and the least of that Spiritual Kingdom is greater then the Children of John ' s Watery Dispensation § 4. That this is Truth I will further prove even from that very Place which they repute a sufficient Commission for Water-Baptism Go therefore and teach all Nations Baptizing them in the Name of the Father Son and the Holy Ghost c. In discoursing of things laid down by the Evangelists it will not alwayes suffice what some one Evangelist saith as in the Passage Controverted We have here a Commission it is granted but what it was with respect to the Baptism mentioned and the Time when it was to take place will be the Question To resolve which we must have recourse to another place without which this cannot be so clear to those who seek after Scripture-Demonstration Luke in his History of the Acts of the Apostles soon after his Address to Theophilus gives us an Account of some farewell-Expressions Christ used to his Disciples not so fully exprest in his History which he delivers to us after this manner And being assembled together with them he Christ commanded them that they should not depart from Jerusalem but wait for the Promise of the Father which sayes he ye have heard of me FOR JOHN TRULY BAPTIZED WITH WATER BUT YE SHALL BE BAPTIZED WITH THE HOLY GHOST NOT MANY DAYES HENCE From whence nothing can be clearer then first that the Baptism mention'd in Go teach all Nations Baptizizing them c. was not the Baptism of John but the Baptism of the Holy Ghost call'd the Promise of the Father which they were to wait for recorded by Luke both in the 24th Chapter of his History of Christ and the first Chapter of his History of the Acts of the Apostles Nay lest it should be thought that he meant of another Water-Baptism as some vainly imagine to help their Understanding and prevent all such Mistake he distinguishes not betwixt John ' s Water-Baptism and his own but betwixt Any Water-Baptism at all and his own Baptism of the Holy Ghost John indeed baptized with Water but ye shall be baptized with the Holy Ghost Then you will be fitly qualified and commissionated after you shall have received the Promise of the Father which you are to wait for and then to go and teach all Nations baptizing them c. Suitable to those Expressions of the Baptist himself I indeed Baptize you with Water but he shall Baptize you with the Holy Ghost His Fan is in his Hand he will throughly purge his Floor He that cometh after me is preferred before me Besides the very words themselves taken in the Original Tongue import in Point of Propriety nothing less For the Greek knows no such thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. baptizing them in the Name but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizing them into the Name of the Father Son and Holy Ghost which by the frequent use of that Preposition ' Eis Into it is impossible for Water-Baptism to do no more then for a Man by it to be baptized with the same Baptism where-with Christ was to be baptized to be buried with him Christ to be baptized into Christ and so to be baptized into his Death or by it and not by One Spirit to be baptized into One Body Which because no Water-Baptism could ever do it consequently follows that it was never intended of Water-Baptism since it would then have been to ascribe that to meer Water-Baptism which it is both utterly impossible for it ever to perform and is really the alone Property of the Spiritual Baptism of Christ to effect § 5. To our Objection of the Apostle's Answer Christ sent me not to Baptize but to Preach he argues Because he did Baptize some therefore it was an Ordinance and that he baptiz'd so few was but providential not designed and the Reason why it was not laid upon the Apostle Paul was because his Call was extraordinary and out of due time But the Confusion and the Weakness of this Reply might save me the Labour of an Answer with all but those who might esteem it Unanswerable because almost Unintelligible For if every Practice was an Institution then because the same Apostle Circumcised it was a Christian-Ordinance Practice then we see and all the reasonable World knows is not Institution Many things indifferent in their Nature may be practised and used and yet never instituted or required That he had it not in his Commission the Priest himself grants but excuses that Defect by a greater viz. He was called extraordinarily and out of due time But as they were all extraordinarily called or else the Priest contradicts himself so if we may believe the Apostle he was Inferior to none of them If not in his Works I know no Reason why he should be reputed so in his Commission That his Commission was of God is granted on all hands And if it pleased God to make it none of Paul's Commission we would be glad to see any of our time produce one more large and effectual till when we are contented with no more Extent in the Point then God pleased to give his great Apostle and believe whatever J. Fuldo sayes to the contrary that he was a Gospel-Christian-Apostle And if Water-Baptism had been then reputed a Gospel Christian-Ordinance neither had God omitted that in his Commission nor had the Apostle spoke so lightly of it § 6. But J. Parnel offends him in these words at least he takes Offence at them They who would have one Baptism inward an other outward would have Two Baptisms when the Scripture saith The Baptism is but One. Shield of Truth p. 11. Which he would be thought to Confute thus and it seems more material then any thing he has writ on this Subject I must tell him by the way that he tells an Untruth wilfully He uses or rather abuses the Words of the Apostle just before repeated one Lord one Faith one Baptism and there he adds but which the Text has not And here the Scripture saith the Baptism is but one

Let him find me says J. Faldo such a Scripture and I will be bound to turn Quaker I perceive the Man thinks he can turn Quaker much at the rate he can Pray I mean when he will but I will tell him so much that it is as hard a Task for him to turn True Quaker as to be a true primitive Christian a thing most difficult to be sure But to his Quibble about But that J. Parnel has told a I willfull Untruth in saying the Baptism is but One suppose it will be allow'd that there was one Baptism in the same sense that there was one Lord one Faith Now if there is but One Lord One Faith as it is to be supposed J. Faldo believes why should it be so Criminal to say there is but One Baptism If saying there is one Lord and one Faith be synonimous or equivalent with affirming that there is but one Lord and one Faith I cannot see how it should be an Untruth to say that there is One Baptism is one and the same thing wish our saying there is but One Baptism In short if there is more then One Baptism because the Apostle does not say there is but one Baptism then there are more Gospels Lords and Faiths because the Apostle did not say there was but one Gospel but one Lord and but one Faith consequently there may be many Gospels Lords and Faiths as well as Baptisms § 7. Enough of this Weakness His Strength follows Water-Baptism is the Sign the Baptism of the Spirit something but not all signified Now to call the Thing signifying and signified by the same Name doth not make them Two of that Name no more then there were two New Covenants because both the Matter contained in it Hebr. 8. 10. and Circumcision the Sign Gen. 17. 13. are called the Covenant I shall grant to him that the Thing signifying and signified are sometimes called by one and the same Name as Baptism But when distinguisht by Water and Holy Ghost I hope nothing that is not as blind or hardened as J. Faldo if yet he himself will say that therefore they are but One Baptism Christ himself distinguishes betwixt John's and his Baptism and himself and his Baptism And frequently his Apostles yea the Baptist himself seem'd to take all Occasions whereby to let People know that his Baptism was but that of Water and that the Baptism of Christ was not of Water but of the Holy Ghost as the Scriptures in the Margent plainly prove So in the Word Circumcision compounded of the same Letters and Syllables let it be used to express that of the Body or the Flesh or that of the Heart in Spirit Yet it is to be hoped that none will conclude there were not Two Circumcisions and so Two Jews the one Inward and the other Outward Though now he is no more a Jew that is one Outwardly neither is that Circumcision which is outward in the Flesh but he is a Jew which is one Inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose Praise is not of Men but of God § 8. And should we grant him what he desires as to the same Name being applicable to the Sign and the Thing signified yet Weak and Wretched must his Sophism appear to all clear-sighted Readers For if therefore the Baptism of Water and of the Spirit are One because the same Word is applicable to the Sign and the Thing signified and in that sense they are both of them One Baptism Then by just Consequence must the Circumcision outwardly in the Flesh and the Circumcision of the Heart in the Spirit be One because the Word of it self is equally applicable to both and Consequently they are both of them One Circumcision And here but must and will be allow'd us What Jew Living could have reason'd better for the Continuation and Perpetuity of Circumcision But because he has said nothing here for Baptism more then what may be said for Circumcision and that Circumcision is utterly exploded of the Christian Religion as a Sign whose Signification is come and therefore no more a Sign our Assertion of the One Spiritual Baptism of Fire and the Holy Ghost as onely upon the same Fundation proper to Christ's Kingdom doth remain fix and Immoveable against all the Batteries of our Adversary CHAP. XVI The Supper he says we deny not deny'd but fulfil'd The Scriptures Consulted No Perpetuity prov'd That it was a Sign And that Signs were done away in Christ demonstrated The present Practice in the Case not primitive Our Faith left with God in the Matter § 1. BUt the Quakers he says disown the Ordinance of the Lord's Supper to be now a Gospel-Ordinance for which he cites J. Parnel a Young Man often in his Eye now dead as he was grieveously so to J. Faldo's Brethren the Independents at Cogshall in Essex who by unparallel'd and never to be forgotten Cruelties murder'd him as may be seen in my Second part of our serious Apology pag. 185. 186. 187. His words as he quotes them are these For the Bread which the World breaks is Natural and Carnal so also the Cup which they drink and here is no Communion but what is Outward and Carnal Shield of Truth pag. 13. Also W. Smith thus They Bread and Wine in the Lord's Supper are the Popes Invention His Primm pag. 39. To the first Citation I answer that the Bread and Wine being of an Outward Elementary Nature and Substance may with respect to what they signifie be very properly tearmed Natural and Carnal for so they are And the World that is those who are doing it upon meer Imitation and not from any Heavenly Commission they see no further and their Communion may well be said to be Natural Outward and Carnal To the second I do challenge J. Faldo to make it good and require it at his Hand in the View of the World to produce any such words out of W. Smiths Books and that he may not plead Mistake of Authors I will give him the Scope of all our Books Friends to prove that we ever call'd the Bread and Wine Christ blest the Invention of the Pope O ungodly Man What hast thou done that God should thus give thee up not onely to believe Lyes thy self but to endeavour to make others do the like Thy Book shall be a Milstone about thy Neck in the Day of the righteous and terrible Judgments of Almighty God We deny the Expression and lay the Slander at John Faldo's door § 2. But the Quakers main Objection says he is that Christ is come in Spirit to them and his Disciples were to do it in Remembrance of him till he came therefore this Precept doth not binde them J. Faldo pretends thus to answer But who would think that Christ in the Spirit was not come either in shedding it abroad miraculously as in the 2. of the Acts or as a

he cites W. Smith's Catechism p. 107. Though some may not speak in such formal composed Words yet in the same Wisdom their Words are formal they can set their own Time to begin and end and when they will they can utter Words and when they will they can be silent and this is the Unclean Part which offers to God which he doth not accept Very well and what is this to the denying of Gospel-Prayer It seems then that what Prayer this Passage reflects upon is Gospel consequently if I understand any thing formal wise Words in Man's Time and Will which is Unclean is Gospel-Prayer in J. Faldo's account otherwise it is utterly false to say That W. Smith's Words prove the Quakers to contemn Gospel-Prayer But what can be more clear to the View of every Impartial Soul then that J Faldo's making that Prayer only which he is capable of himself that stands in his own Time Will Wisdom and Invention to be Gospel rather then to deny it and seek after one more truly Evangelical is not so much to maintain the Truth as himself § 2. Secondly he sayes That we own no Prayer that is not by immediate Inspiration and Motion of the Spirit and without the Use of our Conception and Direction of our Understanding His third I will add to this because to the same Purpose viz. That we own no Prayer but what is by and in the Light Within and here he brings 3. or 4. Testimonies which are to the same purpose I grant what he says of us in this particular to be our Faith and shall prove it to be sound Doctrine from the Scriptures of Truth The Worship of God is in the Spirit and in the Truth Now unless Men may perform Gospel-Worship without the Spirit and the Truth or if in the Spirit and the Truth yet not by the Motion of either a thing absurd it must needs be that Men ought only to pray or preach by the Motion of the Spirit and of the Truth If such only are Children of God who are led by the Spirit of God and walk in the Light as Christ is Light and that therein Access alone may be had to God who is Light and in whom is no Darkness at all then with good Reason may we say That no Prayer that ascends to God without the Leading of God's Spirit and which is not by and in the Light can be acceptable with him consequently Gospel-Prayer is only from the Motions of the Spirit of God and by and in the Light of Christ Again If no Prophecy or Preaching was to be of old but by the immediate Revelation or Motion of the Spirit though it was but to Men of far greater Reason should not any Prayer be made without a Motion of the same Spirit which is to the Eternal only Wise God § 3. Nay the Creature considered from under the Leadings of God's Spirit in all Religious Actions is unable to think a good Thought much less to perform one good Work and as the Professors say from the Crown of the Head to the Soal of the Foot are altogether unclean will it follow then that either such corrupt and sinful Duties are Gospel-Prayer and an Ordinance of God or else that what we assert of Praying by the Motions of the Spirit and in and by the Light of Christ in our Hearts must be the only Gospel-Worship which we are yet further inclined to believe For it is said in Scripture that the Word and Prayer sanctifieth all things Now if we take this Word in our sense to wit the Word of God then we are to consider whether the Word derives its Sanctifying Vertue from the Prayer or the Prayer from this Word Not the former to be sure If then it be allowed to be the latter since this Prayer which to be sure is Gospel or the Apostle would not have owned it hath a Sanctifying Vertue in it that no Prayer begun or carried on by meer Man can sanctifie because we are of our selves unable to think one good Thought it evidently follows That this Word of God which gives Prayer that Sanctifying Power doth begin or move first to that Sanctifying Acceptable Truly Gospel-Prayer § 4. But now suppose by Word is meant the Words either of Scripture or Preachings yet are we safe For since nothing can sanctifie but it must be from it self or something else and that meer Man in Preaching or Praying cannot and that God is that alone Power Wisdom and Eternal Spirit that is able to sanctifie it will follow also that God's Spirit or Power moving in the Heart is that alone which renders the Words or Prayers of any sanctifying Nor is this all The Pool of Bethesda is a notable Figure of the Matter in hand where the Certainty of being cured upon stepping into the Pool so soon as ever the Angel had moved the Waters doth very lively represent to us that what Benefit we may ever expect to receive from the Lord comes not from an hasty Rushing into any Religious Performance in our own time but our patient Waiting till the Lord's holy Angel stirs and moves the Waters and then to lay all aside to imbrace so blessed an Opportunity Further § 5. The Gospel-State is an Eternal Sabbath He that prayes in his own Will Time Wisdom Invention is picking Sticks and kindling a Fire and compassing himself about with the Sparks of the Fire of his own kindling This Man hath not Ceast from his own Works he will suffer loss in the Day of God and his Bed will be made in Sorrow § 6. Nor is this the utmost of our Force For whatever God hath not required just will it be with him to say who hath required these things at your hands 'T is true God loves that his People should pray and Christ injoyns it but he also bids all Watch unto Prayer that is wait to feel that Spirit of Life to stir which gives Life to Prayer the Key of David by which Heaven's Door is opened and the Soul comes to receive True and Heavenly Refreshment The Want of which maketh so much Complaint among some that their Duties are Unholy Things they want Power they have prayed long but to little purpose whereas had they pray'd aright that had never been Much more might be said to this but my Conscience is clear in the Matter and I shall conclude this Point with a general Confession and Caution § 7. We do acknowledge That God is That he ought to be worshipped That Worshipping of God is stricktly a bowing down before him in Fear and Holy Reverence according as he makes himself known to the Creature That Prayer is a Gospel-Ordinance That it is not only Good but Necessary to be used That God only can give us to pray aright as well to pray at all That therefore his Assistance is necessary to have which there ought to be a Waiting out of all Conceivings Inventions or Forms to receive