Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	john_n	word_n	1,978	5	4.0371	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47740	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.	Leslie, Charles, 1650-1722.	1697 (1697)	Wing L1128; ESTC R13375	53,245	76

Gratis Dictum here is not one word of Proof And they might as well say That the Apostles PREACHING was only in Compliance with the Jews and that it was the same with John's PREACHING for their Commissions to Teach and to Baptize were both given in the same Breath Matth. xxviii 19. Go ye TEACH all Nations BAPTIZING them c. Now why the Teaching here shou'd be Christ's and Baptizing only John's the Quakers are desir'd to give some other Reason besides their own Arbitrary Interpretations before which no Text in the Bible or any other Writing can stand Besides I wou'd inform them That the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text which we Translate Teach signifies to make Disciples so that the literal and more proper reading of that Text is Go and Disciple all Nations or make Disciples of them baptizing them c. If it be ask'd Why we shou'd Translate the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. xxviii 19. by the Word Teach if it means to Disciple a Man or make him a Disciple I Answer That Teaching was the Method whereby to Perswade a Man to Convert him so as to make a Disciple of him But the Form of Admitting him into the Church and actually to make him a Disciple to give him the Priviledges and Benefits of a Disciple was by Baptism Now the Apostles being sent to Teach Men in order to make them Disciples therefore instead of Go Disciple Men we Translate it Go Teach as being a more Familiar Word and better understood in English Tho' if both the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text were Translated Literally it would obviate these Quaker-Objections more plainly For then the Words wou'd run thus Go and Admit all Nations to be my Disciples by Washing them with Water in the Name of the Father and of the Son and of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaching them to observe all things whatsoever I have commanded you Here the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Teaching is plainly distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Disciple them tho' our English renders them both by the Word Teaching and makes a Tautology Go Teach all Nations Teaching them But as a Child is Admitted into a School before it be Taught So Children may be Admitted into the Pale of the Church and be made Disciples by Baptism before they are Taught Which shews the meaning of these two Words i. e. Discipling and Teaching to be different Because tho' in Persons Adult Teaching must go before Discipling yet in Children who are within the Covenant as of the Law to be Admitted at eight Days old by Circumcision so under the Gospel by Baptism Discipling goes before Teaching And that Discipling is only by Baptism But to return The Quakers are so hard put to it when they are press'd with that Text Acts x. 47. Can any forbid Water c That they are forced to make a Suppose without any ground or appearance of Truth That these Words were an Answer to a Question And that the Question was Whether they might not be Baptized with John's Baptism And that this proceeded from a Fondness the Jews had to John's Baptism And that the Apostle Peter only Comply'd with them out of Condescention as Paul Circumcis'd Timothy Ans 1. Cornelius and those whom Peter Baptized Acts x. were Gentiles and not Jews They were Romans and therefore cannot be supposed to have had any Longing after John's Baptism none of them having ever own'd it or having been Baptiz'd with it 2. The Gentile Converts to Christianity refus'd to submit to the Jewish Circumcision or any of their Law Acts xv And therefore it is not to be imagin'd that they wou'd be fond of any of the Baptisms which were us'd among the Jews 3. Even all the Jews themselves no not the Chief and Principal of them neither the Pharisees nor Lawyers did submit to John's Baptism Luke vii 30. 4. The Ethiopian Eunuch requested Baptism from Philip Acts viii And it cannot be suppos'd that the Ethiopians had more knowledge of John's Baptism or regard for it than the Romans or great part of the Jews themselves 5. There is no ground to suppose that St. Peter's words Can any Man forbid Water c were an Answer to any Question that was asked him The most forcible Affirmation being often express'd by way of Question Can any Man forbid Water That is No Man can forbid it And for the saying Then Answered Peter There is nothing more familiar in the New Testament than that Expression when no Question at all was asked See Matt. xi 25. xii 38. xvii 4. xxii 1. Mark xi 14. xii 35. xiv 48. Luke vii 40. xiv 3 4 5. xxii 51. John v. 17 19. 6. Granting a Question was ask'd and that Cornelius as well as the Ethiopian had desir'd Baptism why must this be constru'd of John's Baptism Especially considering that Peter in that same Sermon which Converted Cornelius Act. x. 37. told them that the Gospel which he Preached unto them was that which was published after the Baptism which John Preached What Argument was this for Cornelius to return back again to John's Baptism Or if he had desir'd it why shou'd we think that Peter wou'd have Comply'd with him and not rather have reprov'd him and carry'd him beyond it to the Baptism of Christ as Paul did Acts xix to those who had before receiv'd the Baptism of John 7. But as to the Complyance which the Quakers wou'd have to John's Baptism and which they compare to Paul's Complyance in Circumcising Timothy I will shew the great Disparity First The Law was more universally receiv'd than John's Baptism For many and the Chief of the Jews did not receive John's Baptism as above-observ'd Secondly The Law was of much longer standing John's Baptism was like a Flash of Lightning like the Day-Star which usher'd in the Sun of Righteousness and then disappear'd But the Law continu'd during the long Night of Types and Shadows many hundreds of Years Thirdly John did no Miracle John x. 41. But the Law was delivered and propagated by many Ages of Miracles 'T was enjoyn'd under Penalty of Death to them and their Posterities whereas John's Baptism lasted not one Age was intended only for the Men then present to point out to them the Messiah then already come and ready to appear And no outward Penalties were annexed to John's Law People were only Invited not Compell'd to come unto his Baptism But to neglect Circumcision was Death Gen. xvii 14. Exod. iv 24. The Preaching of John was only a Warning let those take notice to it that wou'd Whereas the Law was pronounced by the Mouth of God Himself in Thunder and Lightning and out of the midst of the Fire upon Mount Sinai in the Audience of all the People And so terrible was the Sight that Moses said I exceedingly fear and quake Heb. xii 21. For from God's

as certainly whoever destroy the outward Institutions of Religion lose the inward Parts of it too As is sadly experienc'd in the Quakers who having thrown off the outward Baptism and the other Sacrament of Christ's Death have thereby loft the inward thing signify'd which is the PERSONAL Christ as Existing without all other Men and having so Suffer'd Rose Ascended and now and for ever Sitteth in Heaven in his true proper Human Nature WITHOUT all other Men. This the Quakers will not own except some of the New Separation and this they have lost by their Neglect of those outward Sacraments which Christ appointed for this very End among others that is as Remembrances of his Death For it had been morally impossible for Men who had constantly and with due Reverence attended these holy Sacraments of Baptism and the Lord's Supper ever to have forgot his Death so lively represented before their Eyes and into which they were baptized or to have turn'd all into a meer Allegory perform'd within every Man's Breast as these Quakers have done But the Enemy has perswaded them to break the Cask and destroy the Body of Religion whereby the Wine is spilt and the Soul of Religion is fled from them And by neglecting the outward Part they have lost the whole inward and Truth of Religion which is a true Faith in the OUTWARD Christ and in the Satisfaction made for our Sins by his Blood OUTWARDLY shed and in his Intercession in our Nature as our High-Priest at his Father's Right Hand now in Heaven into which Holy of Holies He has carry'd his own Blood of Expiation once offer'd upon the Cross and presents it for ever as the Atonement and full satisfaction for the Sins of the whole World but apply'd only by true Faith and Repentance thereby becomes fully Effectual to the Salvation of every Faithful Penitent This is the only true Christian Faith And from this the Quakers have totally fallen and that chiefly by their Mad throwing off the OUTWARD Guards Preservatives Fences Sacraments and Pledges of Religion And those OUTWARD Means of Grace which Christ has commanded and given us as the only OUTWARD GROUNDS for our Hope of Glory For how can that Man get to Heaven who will not go the way that Christ has appointed who came down from Heaven on purpose to shew and lead us the way thither yet we will be wiser than he find fault with his Institutions as being too much upon the Outward and think that we can and may Spiritualize them finer and make the way shorter than he has done IX But to return if the Quakers cou'd find such Texts concerning Baptism as I have shewn above concerning Sacrifices as if it were said That God did not command Baptism that he hated it and was weary to bear it that he would not have it c. If such Texts cou'd be found How wou'd the Quakers triumph Who wou'd be able to stand before them And yet if such were found they wou'd prove no more against the outward BAPTISM than they did against the outward SACRIFICES i. e. That if any regarded nothing else in Baptism than the outward Washing it wou'd be as hateful to God as the Jewish Sacrifices when they regarded nothing more in them but the Outward And it may be truly said That God did not Command either such Sacrifices or such a Baptism because he commanded not the outward alone but with respect unto and chiefly for the sake of the Inward And therefore as all these and other the like Expressions in the Old Testament did not at all tend to the Abolition only to the Rectification of the Legal Sacrifices So much less can that single Expression 1 Cor. i. 17. of Paul's saying upon the occasion and in the sense above mention'd that he was not sent to Baptize but to Preach much less can this infer the Abolition of Baptism being as positively commanded as Sacrifices were under the Law and as certainly practis'd by the Apostles as the Sacrifices were by the Levitical Priests X. Now suppose that I should deny that OUTWARD Sacrifices were ever commanded or that the Jews did ever practise them And shou'd Interpret all that is said of Sacrifices only of the Inward as the Quakers do of Baptism and I shou'd produce the Texts above quoted to prove that God did not command Sacrifices which are much more positive than that single one which is strain'd against Baptism I say suppose that I shou'd be so Extravagant as to set up such a Notion what Method except that of Bedlam which in that Case wou'd be most proper cou'd be taken to convince me And suppose I shou'd gain as many Proselytes as G. Fox has done And we shou'd boast our Numbers and Light within c. wou'd not this following Method be taken with us 1st To see how Sacrifices are actually us'd now in those Parts of the World where they do Sacrifice And being convinc'd that these do use outward Sacrifices and understand the first Command to Sacrifice in that sense to inquire 2dly Whether they did not receive this from their Fathers so upward to the first Institution And is not this the surest Rule to find out the meaning of the first Command viz. How it was understood and practis'd by those to whom the Command was first given and from them through all Ages since Upon all which Topicks the present Water-Baptism now us'd may be as much demonstrated to be the same which was practis'd by the Apostles and consequently which was commanded by Christ as the outward Sacrifices can be shewn to have been at first commanded to the Jews and practis'd by them XI And as for that precarious Plea before confuted of the Baptism which the Apostles practis'd being only a Complyance with the Jews there is more Pretence to say that the Jewish Sacrifices were in Complyance with the Heathen Sacrifices which were long before the Levitical Law I say there is more Pretence for this but not more Truth More pretence because it has been advanced of late by Men of greater Figure than Quakers That the Levitical Sacrifices were commanded by God in Complyance with the Gentile Sacrifices which were before used But this is a Subject by it self I now only shew the Quakers that there is more ground to spiritualize away Sacrifices from the Letter than Baptism more pretence for it from Texts of Scripture and from some odd Opinions of some Learned Men. And if the Denial of OUTWARD Sacrifices wou'd be counted as the like of Baptism was when first started to be nothing short of Madness the continuance of that Distraction for 46 Years together as in the Case of Baptism might make it more familiar to us but would abate nothing of the Vnreasonableness XII I believe the Reader by this time cannot but think that I have taken too much needless Pains in Answer to that Objection of St. Paul's saying that he was not sent to Baptize but to Preach