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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A58145 Robert Bridgman's Reasons for leaving the Quakers, (upon examination) proved unreasonable being only a demonstration of his envy. By W. Rawlinson. Rawlinson, William. 1700 (1700) Wing R370; ESTC R217967 22,497 49

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is Go Teach baptizing all Nations into the Name of the Father the Son and the holy Ghost And the Name of either the Father or the Son or the holy Ghost is most frequently if not always used in Scripture to signifie Power and Life as The Name of the Lord is a strong Tower Thy Name is as Ointment poured forth c. Thus we see Keith after having been a Quaker nigh if not altogether 30 Years holds out Zealous in his Testimony against Water-Baptism and says It can never be proved from Mat. 28.18 19. And if Water-Baptism can never be proved how much less can Sprinkling Infants be proved for which there is neither Precept nor Practice in all the Bible And yet this is the Baptism R. B. must stand by It will be necessary to shew that the Ministers of Christ may Instrumentally or Ministerially Baptize with this Spiritual Baptism indeed it were Gross if any held that any Man or Men had Power to Command or Give the Holy Ghost but I doubt not but it will be Plain as well as Orthodox That the Apostles were the Means or Instruments tho' Christ the Principal by which the holy Ghost was given which when I have done I hope I have performed what will be expected from me at this time My first proof shall be from Acts 10.44 While Peter yet spake these Words the holy Ghost fell on all them which heard the Word To this plain matter of Fact what can be objected or who dare deny but Peter's Preaching was the Means or Instrumental Cause of their being thus eminently Baptized with the Holy Ghost this passage exactly agrees and runs parallel with our Lord's Command of Teaching all Nations Baptizing them c. for as the Text words it it implies that to Teach Baptizing went together and was performed by Christ's Presence attending their Ministry so here not only by Precept but by Practice and Matter of Fact is true for through Peter's Preaching they both heard the Word and were baptized with the Holy Ghost at one and the same instant Acts 11.15 16. And as our Saviour said in another Case My Father works hitherto and I work So tho' this Power be granted as indeed it ought to Christ and that Christ doth Principally or Originally Baptize with the Holy Ghost and also that he administers it as it pleases him either Immediately and without all outward Means or Mediately and by Instruments yet his Servants that are by him Commissionated may be truly said Instrumentally to Baptize with the Holy Ghost and may say Christ worketh hitherto and we work So I would have all be very careful that they do not oppose what they do not understand but rather fall in with Peter and say What are we that we should withstand God Tho' several Texts of like import might be produced that proves this Truth yet for Brevity sake shall conclude with this one Gal. 3.5 This only would I learn of you received ye the Spirit by the Works of the Law or by the Hearing of Faith He therefore that ministreth to you the Spirit and worketh Miracles among you doth he it by the Works of the Law or by the Hearing of Faith Thus it is clearly proved that the true Ministers are Ministers of the Spirit and do minister it And as Paul saith They were made able Ministers of the New Testament not of the Letter but of the Spirit R. B. begins a new Charge thus But to manifest how liable they are to pervert the true sense of matter see what G. Whitehead says concerning the Supper p. 35. of his Rector Examined where he produces some Testimonies out of the Book of Martyrs to favour his Case which duly considered are directly against it I have examin'd the Quotations and for further satisfaction if R. B. will not be offended I will be so Ingenuous both to Transcribe them and the end for which G. W. produced them in G. W's own Words by which the Impartial may perceive the falseness of R. B's Charge And note he doth not bring this so much to detect this particular Perversion of G. W's as he accounts it but thereby to shew how apt we are to pervert the true sense of matter so that we may reasonably conclude he would not bring one of the meanest in his Budget since it was to be his Goliah These following are G. W's Words and therein is expressed the end for which he quoted the following Testimonies And that the Bread and the Cup which Christ gave at his Supper were a Figure or Typical was confessed by divers eminent Martyrs as John Frith in his Reasons upon the Sacrament treating of Christ the promised Seed saith Likewise the same Promise was made unto Moses the most meek and gentle Captain of the Israelites which did not only himself believe on Christ which was so often promised but also did prefigurate him by divers Means both by the Manna which came down from Heaven and also by the Water which issued out of the Rock for the refreshing the Bodies of his People Neither is it to be doubted but that both Manna and this Water had a prophetick Mystery in them declaring the very self-same thing which the Bread and the Wine doth now declare unto us in the Sacrament For thus saith St. Augustine Whosoever did understand Christ in the Manna did eat the same spiritual Food that we do but they which by that Manna sought only to fill their Bellies did eat thereof and are Dead On the Margent it is Manna and the Water of the Rock a Figure of Christ's Body Bread and Wine a Figure likewise of Christ's Body 1 Cor. 10. See 2 Vol. Mart. p. 305. printed 1641. And Dr. Cranmer Arch-Bishop of Canterbury confesseth Christ's Speech i. e. this is my Body to be Figurative and quoting Ambrose in 1 Cor. 11. he calleth the Bread and the Cup Signs a Type Figure or Sign of the Blood of Christ and of his Benefit In his Disputations in Oxford Vol. 3. Mar. p. 59. and Chap. 54. ibid. he saith The Flesh liveth by Bread but the Soul is inwardly fed by Christ And Dr. Ridley Bishop of London in his Disputations at Oxford saith And as one of the Fathers saith A Figure is in vain where the thing signified is present ibid. p. 74. And p. 75 76. in opposition to the Popish Doctrine of Transubstantiation he saith The Sayings of the Fathers declare it to be a Figurative Speech as appeareth in Origen Tertullian Chrysostom in opere imperfecto Augustine Ambrose Basil Gregory Nazienzen Hilary and most plainly in Bertram Thus we have both the end for which G. W. quoted them in his own Words and the whole Quotations themselves For my part I cannot find any Perversion and it stands R. B. upon to manifest it more plainly if there be any what because some of them was brought to oppose the Doctrine of Transubstantiation therefore they are no good Arguments to G. W's purpose to