Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	holy_a	john_n	spirit_n	5,776	5	5.6775	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34436	The Quakers cleared from being apostates, ok [sic], The hammerer defeated and proved an impostor being an answer to a scurrilous pamphlet falsly intituled William Penn and the Quakers either apostates or impostors, subscribed Trepidantium Malleus : with a postscript containing some reflections on a pamphlet intituled The spirit of Quakerism and the danger of their divine revelation, laid open / by B.C.	Coole, Benjamin, d. 1717.	1696 (1696)	Wing C6047; ESTC R29716	43,852	97

for as the one decreased the other increased as the Sun 's light swallows up the Moon 's for as the Moon has its time of service in which Mankind is much benefited by its Light although it be a borrowed one from the Sun even so was John's Baptism of great Benefit when he preach'd Repentance to the People and Baptized them in Jordan as they confess'd their Sins being the Preparer of the Way of Christ for though he was a burning and shining Light in his Ministry yet he was but a Witness to bear witness of the Light that all Men through him might believe who was the true Light which lighteth every Man that cometh into the World John 1. 7 8 9. This is the Son of Righteousness this is the Lamb of God this is the Baptizer with Holy Ghost and Fire who when he comes the Lesser the Witness the Forerunner the Baptizer with Water must give place too As when the Sun appears in our Horizon the Moon 's light is so overcome that we have no Advantage by it by reason of the more transcending Light of the Sun so that it 's very evident John and Christ's Ministry and Baptisms were as much two distinct Ministrations as John the Son of Zacharias and Jesus of Nazareth the Son of Mary were two distinct Persons or the Sun and Moon are two great yet distinct Lights for the Moon is not the same Light that the Sun is though she has her Light from the Sun nor is John the Baptist's Ministration the same with Christ's though he came from God and had obtained such Credit amongst the People for his time that it was said All Men mused in their Hearts of John whether he were the Christ or no Mat. 3. 15. Nay they were by John himself declared to be two distinct Baptisms as the Text declares he shall c. I do c. mine with Water his with the Holy Ghost See the Text Mat. 3. 11. Mark 1. 8. John 1. 15 to 34. and make the Application But how preposterous is it to think that Christ should send his Disciples in John's Errand or Service who was but the Forerunner for so to do was to set his Disciples to run counter and therefore though the Disciples for the sake of the Jews and new Converted Gentiles did do it it 's plain they did it upon the foot of Discretion and not by Commandment and when these Men of the Circumcision as well as the Gentiles had received the Holy Ghost by the Apostles Ministry since Baptizing with Water was practiced amongst them from John's Example the Apostle did say Who can forbid Water c. but that this proves the Baptism of the Holy Ghost and Baptism of Water to be but one Baptism I deny as I do also that this Practice proves it to be of Divine Institution notwithstanding it was not then forbidden but they went into the Water and were Baptized Again there is a vast difference between receiving the Gift of the Spirit by the Ministry of the Disciples and a being Baptized by the same Spirit for by the Gift received they came unto a Convinc'd Estate which Convincement was wrought by the Holy Ghost through the Apostles Ministry and was to them the Glad-tydings of Salvation if from that state of Convincement they prest on to a thorough Conversion So that the receiving of the Holy Ghost mentioned in that Text may be very aptly compared to the Leaven in the Parable Mat. 13. 33. Luke 13. 20 21. which as it is subjected to leavens the whole Lump and Plunges or Baptizeth the Soul with all its Faculties into its own Nature and this is the Baptism we own it being that of the Holy Ghost But to winde up the whole matter if Mat. 28. 19 20. was a Commission to the Disciples to Baptize with Water then they were obliged to perform it in the Terms of that Commission But they never performed it in the Terms of that Communion Therefore c. Again the Terms of that Commission was to Baptize in the Name of the Father Son and Holy Ghost But the Disciples Baptized none with Water in the Name of the Father Son and Holy Ghost Therefore c. And so I end this part and shall only add with respect to breaking Bread and drinking Wine in a Sacramental way as they call it that we have disused it because we do certainly know that to us the Substance is come the Heavenly Bread and Wine of the Kingdom to our great Joy and Refreshment which are the Principal Memento's to us of the breaking of Christ's Body and shedding his most Precious Blood for us And as often as we are made Partakers hereof we shew forth his Death and bear in our Bodies the Marks of the Dying of the Lord Jesus which Marks are a Death to Sin and a New Life to Holiness for he was Crucified for our Sins and Rose again for our Justification as well as a perfect Resignation to the Will of God For though our Adversaries have set times for the Receiving of what they call the Lord's Supper and without doubt such set times are to them the most Religious and Sacred part of their Devotion and we have not yet let it be known to them that there are certain Times and Seasons that are more than in the common or ordinary way Sacred to us but these Times and Seasons are in the Father's Hands and not ours and for them we wait in all our Religious Meetings and though we do not always Enjoy what we wait for yet we meet with so much Encouragement as to continue our Waiting and Attention until He we wait for who is the Bread of Life indeed is pleased to make himself known to us by a Spiritual breaking of Bread and therefore what need is there for such to use the Outward and Visible Sign when the Inward and Spiritual Substance is come But for all those that are not come to this Substance but are Religiously and Devoutly Travelling after it and hope to get it with the Visible Sign we are not for being Censorious upon them knowing that the Light of a Candle Moon or Stars are serviceable till the Suns light break forth and overcome it all I have but one Point more to speak to and then I shall end and that is about the Light within which our Adversary saith page 78. we commonly understand by it Conscience now that this Man should so affirm when in page 79. he pretends to have read R. B. upon it shews his wilful Blindness Ignorance and Envy for he that has read R. B's Apology and shall yet say That the Quakers understand by the Light Conscience must be Mad Envious or Foolish but if he were not all three think you he would in page 78. say They understand by the Light Conscience and in page 79. say Some Friends makes it God but R. B. a Substance and calls it Vehiculum Dei this is the Man that will

some of his Brethren has set forms he infers though very unjustly that the Quakers decline it We do say if Men pray they ought to pray with the Spirit and with an Understanding also and therefore we say all are to attend the Spirits time in order to help them in the production of what it hath conceived and 't is certain that they who are intent hereon shall not find themselves at a loss for want of the Spirit to enable them when the Circumstance of Time and Place calls for it yet at all times Men are to have their Hearts set on God and to meditate on his Law but they are not always obliged to a Vocal Prayer nor doth God expect it though sometimes he do that they may sanctifie his Name by a Vocal Prayer as well in a private Family as a publick Meeting and this the Quakers own and practice therefore he is a Defamer Persecutor and Impostor for insinuating the contrary In Page 51. Our Adversary is very Abusive touching our belief of a Christ within which he falsly puts in opposition to a Christ without saying This Word outward is in great Contempt with them but how this word Outward is so contemptible with them he has not assigned That we are Contemners of the outward Scripture is false from what is said before That we are Contemners of Christ viz. he that was Crucified is as false for we are well assured that by the Offering up of himself upon the Cross he became a Propitiatory Sacrifice for the Sins of the whole World and by vertue of his Blood comes Remission of Sins and yet this Remission is no otherwise to be Experienced than by Mens Repentance and Belief of the Truth and a Faithful walking in Holiness of Life with which as an Ingenious Author said we may but without which we never shall be saved notwithstanding Christ Died for us The Design of whose Death was not to make a good Life unnecessary but to render it efficacious and available not to procure a Priviledge of being Saved without it as some fancy but that we might be Saved with it c. After he has told his Reader That Baptism and the Lord's Supper were Outward Ordinances with them he queries But why does not these Men contemn outward Meats and Drinks and Outward Cloathing too If they did the Controversie would soon be at an end But for all his Scoffs he is mistaken though by ending the Controversie he means we should be out of his way I must confess I believe it would be a joyful Day to him and such as he But pray let me Expostulate with these People a little Are not you for an inward Vertue from Christ the Fountain to Revive your Spirits and Comfort your Souls under any Affliction as well as to Encourage you to Perseverance Are not you for the Marrow of the Scripture as well as the Words and Sentences therein contained Are not you for sitting down in an Heavenly Place in Christ Are not you desirous of receiving the Substance of what Baptism and the Supper is but the Sign of If you say Yea may not I if I would act the part of this Hammerer return it upon you that you are since you cry up the outward all for the outward but not at all for the inward Which I can with as much Justice and Truth do as he has Charg'd the Quakers for contemning all the outward c. But what a poor Flurt was it to bring in outward Meats and Drinks and Cloaths too and then the Controversie he saith will soon be ended But that 's not true for we are against outward Meats and Drinks and Cloathing too and yet the Controversie is not ended and if he had not been blinded with Folly as well as Envy he might have escaped such a Blunder For where Meats and Drinks are offered either Superstitiously or Profanely the Quakers are against it and refuse it But what a comparison he has made Here is Christ without the Scriptures without Heaven without Baptism without the Lord's Supper without with outward Meats outward Drings and outward Cloating and what weight there is in that pray read Col. 2. 17. and then let him tell me according to his own Comparison what real ground there is for him or any else to blame the Quakers for disusing the Two Great Ordinances as they call them since according to his Comparison they are but a shadow and if People have seen and enjoy the Substance and will follow it rather than the Shadow are they to be blamed for it or called Hereticks But till the Substance is known those Shadows may have their Service and we are not for pressing any to decline it till their own Convictions do For I agree with the Apostles who said Let every Man be fully perswaded in his own Mind There has been many Books writ upon this Subject of Baptism I shall therefore say the less the greatest Argument I have ever heard brought for the Continuation of Water-Baptism was from Acts 10. 48. which stands thus Can any Man forbid Water that those should not be Baptized which have received the Holy Ghost as well as we from which they argue that if Baptism was not a standing Ordinance since these had received the Holy Ghost why was it here practiced I Answer first of all there was no mention of Water in the Commission Mat. 28. 19 20. yet to teach Baptizing was secondly since John's Baptism was distinguisht from Christ's by Water as that was from John's by the Holy Ghost nothing can be more plain than that Christ intended his and not John's Baptism And if the Apostle Paul was not behind as he saith he was not any of the Apostles yet 't is evident he did not understand Mat. 28. 19 20. in the sence our Adversaries do for if Baptizing with Water was a part of the Commission there mentioned he never understood his Commission if he had he would not have thanked God that he Baptized so few as he did and positively declared that he was not sent to Baptize but to Preach the Gospel but that he did some and Peter more is true but this neither proves it a standing Ordinance nor yet that it was by Command from God to be a standing Ordinance but as in the Case of Circumcision Anointing the Sick and divers other things practiced by the Jews whose Religion was greatly Ceremonious as the Gentiles was Idolatrous the Disciples of Jesus condescended as in the case of Circumcision that by becoming all to all they might gain some for to take them off all at once was not likely to be received by them since by a long Custom they had used themselves to such outward things But besides John himself had before declared that he must decrease and that Christ must increase which plainly implied the decrease of his Ministry and Baptism not all at once but gradually as it did the increase of Christ's Ministry and Baptism

is the Devil For verily he took not on him the Nature of Angels but he took on him the Seed of Abraham Wherefore in all things it behoved him to be made like unto his Brethren that he might be a merciful and faithful High-priest in things pertaining to God to make reconciliation for the Sins of the People Again For we have not an High-priest which cannot be touched with the feeling of our Infirmities but was in all points tempted like as we are yet without sin And as to his Suffering both in Body and Soul and thereby becoming a most compleat Sacrifice for the Remission of the Sins of the whole World according to Isaiah Yet it pleased the Lord to bruise him he hath put him to grief when thou shalt make his Soul an Offering for Sin he shall see his Seed he shall prolong his Days and the pleasure of the Lord shall prosper in his Hand He shall see of the travel of his Soul and be satisfied by his Knowledge shall my Righteous Servant justifie many for he shall bear their Iniquities Neither by the Blood of Goats and Calves but by his own Blood he entred in once into the holy place having obtained Eternal Redemption for us How much more shall the Blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Conscience from dead Works to serve the Living God Again Who gave himself for us that he might Redeem us from all Iniquity and purifie unto himself a peculiar People zealous of good Works Again For Christ also hath once suffered for Sins the just for the unjust that he might bring us to God being put to Death in the Flesh but quickened by the Spirit Again And walk in love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour That I may know him and the Power of his Resurrection and the Fellowship of his Sufferings being made conformable unto his Death With many more all which we as truly and as faithfully Believe as any Protestants whatever and he must have a Face of Brass that will say the Quakers either deny or undervalue any part of it And for the Trinity as he calls it we as much believe it as the Scripture declares it viz. For there are Three that bare Record in Heaven the Father the Word and the Holy Ghost and these Three are One. And there are Three that bare witness in Earth the Spirit and the Water and the Blood and these Three agree in One. And as for the Body of Christ turning to Dust is so great an untruth that he must set up for the Trade of Lying that attempts a greater for the Quakers Believe according to the Acts of the Apostles which saith Ye Men of Galilee why stand ye gazing up into Heaven this same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven Again He seeing this before spake of the Resurrection of Christ that his Soul was not left in Hell neither his Flesh did see Corruption This Jesus hath God raised up whereof we all are Witnesses Therefore being by the Right Hand of God exalted and having received of the Father the Promise of the Holy Ghost he hath shed forth this which ye now see and hear For David is not ascended into the Heavens but he saith himself The Lord said unto my Lord Sit thou on my Right Hand until I make thy Foes thy Footstool Therefore let all the House of Israel know assuredly that God hath made that same Jesus whom ye have Crucified both Lord and Christ Again Whom the Heaven must receive until the times of restitution of all things which God hath spoken by the Mouth of all his holy Prophets since the World began So that as his Flesh saw no Corruption he Ascended far above all Heavens and sits at the Right Hand of the Majesty in the Heavens c. Now of the things which we have spoken this is the sum We have such an High-priest who is set on the Right Hand of the Throne of the Majesty in the Heavens And though Christ was Anointed with the Oyl of Joy and Gladness above his Fellow referring to his Manhood which the Quakers readily confess yet never called it Anointings as he says for what reason I know not unless to abuse the Quakers And that all Christians have a degree or measure of the same the fulness of which was in him is sound Doctrine and to be believed and lookt for since he that has not the Spirit of Christ is none of his and since the Hammerer don't expect it no marvel he is so great a Slave to Sathan as he is His Scoffs at Perfection and Freedom from Sin I shall next take notice of and answer as follows That by Perfection the Quakers never pretended to any other than a being freed from Sinning and of a growth from one degree of Grace to another to the perfecting of Holiness but a Perfection of the fulness of Knowledge or of Glory is what is not to be expected in this World nor did we ever pretend to it but if a being delivered from sinning is not attainable the Quakers are indeed Fools to pretend to it and our Adversaries are in the right to reflect on us for it but if it be who is Fool then And that it is is most clear from Mat. 5. 48. Luke 6. 40. 2 Cor. 13. 9. 2 Tim. 3. 17. Eph. 4. 11 12 13. Heb. 6. 1. or else we must Charge an Absurdity on the Holy Ghost for injoining what was impossible to be attained to and where will that Centre And whereas he often reflects and abuseth the Quakers for denying Prayer and particularly Page 78. They must wait for the Spirit 's Call to Prayer saith he then asks how they and the Spirit came to be such Strangers that it calls not to them all the Day Week Month or Year long to pray alone or in their Families This also is like the rest and what that is is plainly made appear for 't is a hard matter for him to speak Truth in any one thing unless it be where he can strike us in the Teeth with a Demas or Judas an Alexander or Hymeneus or Philetu or a Nicholas c. which that we should be without is more than can be expected since the first Planters of Christianity were not yet that neither rendred the Christians Impostors or Apostates nor their Religion the Sink of Heresie though our Hammerers Elder Brethren thought it and them so and prosecuted them accordingly as their Rabbies did their Lord and Master Now as to Prayer in Families and alone as well as in publick Meetings this is the known practice of the People called Quakers but because they have not set hours for it any more than