Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	word_n	world_n	write_v	104	3	4.9530	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57582	The Christian-Quaker distinguished from the apostate & innovator in five parts, wherein religious differences amongst the people termed in derision Quakers, are treated on : George Fox one (at least, if not the chief) reputed author thereof, is deducted : doctrines of truth owned by the children of light (and cleared from objections) are laid down according to Holy Scriptures and revelation of the Spirit / by William Rogers, on behalf of himself and other friends in truth concerned.	Rogers, William, d. ca. 1709.	1680 (1680)	Wing R1858; ESTC R17833	416,424	648

verse 64. But notwithstanding we would not be understood positively to affirm that Christ intended not a Baptism of Water Joh. 4.2 as needful to be administred by some by reason of the Weakness of the People for a season because 't is evident that not only Christ's disciples before he was Crucified when it appears not that they had any Power to baptise with the Spirit did baptise but also that some after that time of his being Crucified Act. 8.16 29 36 37. were baptised in the name of the Lord Jesus and yet they had not received the holy Ghost which being compared with what is written touching the Eunuch and Philip Act. 38.39 who by the Spirit was bid to Go near and Join himself to the Eunuch's Chariot doth clearly import that Water baptism was used as well after the Crucifying of Christ as before But whether by vertue of any command from Christ so to do is yet the question and uncertain from any positive Scripture However suppose that the Baptism of Water was the Baptism intended by Christ in the words Go teach all Nations baptising them c. it then seems naturally to follow that this was but a Confirmation of John's Ministry and that being a Legal Administration but for a season and not to the End of the World and was not that baptism wherewith John testified Luk. 25.49 Act. 1.4 Act. 2.4 Christ should baptise which was with the holy Ghost and with Fire especially if we do but consider that Christ was not yet ascended after which the promise of the Father was to be fulfilled viz. the pouering forth of the holy Ghost which undoubtedly was the Baptism of the Spirit and that every Baptism in the name of our Lord Jesus Christ was not that Baptism of the Spirit as is clearly signified Act. 8.15 16. Who when they were come down prayed for them that they might receive the holy Ghost for as yet he was faln on one of them only they were baptised in the Name of the Lord Jesus All which being duly weighed it 's rational to conclude that the Baptism of Water ought to end in time and that these words And lo I am with you unto the End of the World are no sufficient ground to believe that the Baptism of Water was thereby intended to continue as an Ordinance of God unto the dissolution of all things But could nor so much be said as already is to evidence that the continuance thereof to the End of the World was not the meaning of Christ unto his disciples yet it may be affirmed that the words themselves in the Greek Tongue if we compare Scripture with Scripture will not hold forth such an interpretation For the sentence And lo I am with you always unto the End of the VVorld is in Greek thus expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may properly be rendred thus And lo I am with you every day unto the Consummation of the Age. This interpretation being compared with the words of Christ unto John when he being forbad by John to be baptised by him said Suffer it to be so now for thus it becometh us to fulfil all Righteousness clearly shews that Christ did not by that Commission intend a Continuation of that Administration unto the End of the World but rather that as other Shadows Types Figures and Patterns of Heavenly Things under the Law were to have an End in Time So the Baptism of Water being a Type of the Baptism by his Spirit was also to have an End in Time and this interpretation is clearly evidenced from the Scripture itself to be according to truth for we find the Author to the Hebrews thus testifying Heb. 9.24 25 26. Christ is not entred into the Holy Places made with Hands which are the Figures of the true but into Heaven itself now to appear in the Presence of God for us nor yet that he should offer himself often as the High Priest entereth into the Holy Place every year with Blood of others for then must he often have suffered since the Foundation of the World but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself On this Scripture 't is thus observed that the time of Christ's appearing to put away Sin by the Sacrifice of himself is termed in the End of the VVorld and so translated from the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may properly be translated in the consummation of Ages experience tells us as well as the signification of words that these words are not so intelligibly translated as they might since it now relates to time above sixteen hundred years past Now forasmuch as we find that in this sentence And lo I am with you alway unto the End of the World the same greek words are rendred to signifie the End of the World as is in the aforesaid quotation to the Hebrews which related to a time above sixteen hundred years past saving only that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matthew is the singular number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Hebrews the plural there is no reason to conclude that Christ's Commission to Baptise was intended to continue as an Ordinance under the Gospel-dispensation until the Consummation of all things And as a further Evidence that this interpretation is the very Truth 't is to be observed that the word World in this sentence before cited viz. Since the Foundation of the World is rendred in Greek not by the same words as the word World in the two other sentences are viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be truly rendred an Age or the time of a man's life but by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies the world viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Could no more be said to render Christ's words in Matthew not sufficient ground to practise Water-Baptism at this day as a Gospel-Ordinance it were sufficient to every impartial Reader unto whom God hath given Divine Understanding in relation to this matter But since we find that after Christ's Ascension it was used for a season we think it necessary to add that our faith is That the practice thereof was chiefly by way of Condescension to those who were VVeak and not easily brought off from the Observation of Outward Ordinances to have their Eye unto Christ Jesus the great Ordinance of God unto Salvation and this spirit of condescention seemed to be in Paul when he said 1 Cor. 9.20 21 22. Vnto the Jews I became as a Jew that I might gain the Jews to them that are under the Law as under the Law that I might gain them that are under the Law to them that are without Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without Law to the Weak I became as VVeak that I might gain the Weak I am made all things to

and varieties of Charters by which a pretended Claim hath been made thereto would fill a large Volumn and is not much to the purpose on this Occasion that therefore is passed over and the inquisitive Reader referred to Selden's History on that Subject and the statutes made on behalf of Tythes in the Reigns of Henry 8 Edward 6 Queen Elizabeth c. and so proceed to manifest whether there be any just Pretence from the Scriptures of Truth to claim Tythes under a Gospel-Dispensation as a proper Maintenance for a Gospel-Ministry by vertue of any humane institution The most pertinent part of Scripture that at present we remember to prove a maintenance for a Gospel-Ministry is what Paul writes 1. Cor. 9 from verse 3. to verse 16. on which this observation may be made That Paul pretended not to have any Power to claim carnal things by any Humane Institution neither is there any one word intimating that he had either Power or Liberty to make use of Carnal things unless from those unto whom he had sown Spiritual moreover 't is evident that Paul was so far from using that Gospel-Power which he had that he accounted it a Reward unto him that when he preached the Gospel he might make the Gospel of Christ without Charge Obj. But what if it please the supreme Powers to bestow on the National Ministry Tythes how prove you from the Scriptures that those who freely pay it do ill or that 't is not lawful for them to receive it from such and sue for it by the law from others who are not free to pay it Ans We are so far from condemning all those who freely pay them and not as by constraint that we look upon it to be the duty of all professing Christianity to contribute toward the outward maintainance of such whom they usually hear and account to be the true Ministers of Christ though not obliged thereto by Law in case they have need and if the Charity of any should be such as to bestow upon them one fifth part instead of a tenth far be it from us to condemn it but the Testimony of Truth is against all those who under pretence of being Gospel-Ministers have received carnal things from any who give them not freely but by vertue of humane institution And as to the other part of the Objection viz. to prove it lawful to sue for Tythes when given by Law to a Gospel-Ministry it is time enough so to do when any one shall undertake to prove that 't is agreeable to the Law of God to make outward Laws to enforce a Contribution in any form or method whatsoever for Maintainance of a Gospel-Ministry Hitherto we have not understood that any Pen hath undertaken such a Proof and therefore no necessity to enlarge for disproof of that which is neither proved or pretended to be proveable as we know However lest any should think this premise a kind of a Shift we shall add thus much that as the work of the Ministry of the Gospel of Christ is a Spiritual Work so a temporal Constitution is unsuitable for the Maintainance thereof 1 Cor. 9.14 Paul testified The Lord ordained that they which preached the Gospel should live of the Gospel We now desire the impartial Reader seriously to weigh and consider whether since God hath ordained that those who preach the Gospel should live of the Gospel it can be justifiable in a Minister of the Gospel instead of cleaving to what God hath ordained to cleave to a humane Law thereby to sue for Tythes from those who are so far from being Partakers of that Gospel pretended to be ministred as that they disown the same To every enlightned eye it cannot but be plain that a Maintainance so obtained is not a living of the Gospel because as the ministry of the Gospel is freely received so 't is freely given and he that is exercised therein reapeth no man's carual things unless they be freely offered CAAP. IX Touching Baptism T Is evident from the Scriptures of Truth Mat. 1.12 that the Baptism of water was the Ministration of John who was sent a Messenger to prepare the way of Christ before him and that though he was sent to baptise with Water unto Repentance yet he thus testified in relation to Christ Mat. 3.11 He that cometh after me is mightier than I whose Shoes I am not worthy to bear he shall baptise you with the holy Ghost and with Fire Now forasmuch as Christ himself was baptised by John and after his Resurrection exhorted his Disciples on this wise Go ye therefore and teach all Nations Mat. 28.19 baptising them in the Name of the Father and of the Son and of the holy Ghost Teaching them to observe all things that I have commanded you and lo I am with you unto the End of the World It is concluded by many that the Baptism of VVater ought also to continue unto the End of the VVorld as a Gospel Ordinance to be administred by those who are called into the Work of the Ministry of the Gospel of Christ Ans 1st It doth not appear from the recited Scripture that the Disciples were hereby commissionated to Baptise with Water and though it may be urged that the Practice of * Act. 8.38 Act. 10.47 Philip to the Eunuch and the words of Peter shewed that Christ intended the Baptism of VVater and that that Baptism was to be administred by Gospel Ministers for ever yet that 's no more an infallible Proof thereof 1 Cor. 1.17 than Paul saying He was not sent to Baptise is a proof that he was either no Aposide or that Christ gave no such Commission Go teach all Nations baptising them c. because if every one that was sent to teach was also sent to baptise then Paul could not in truth have said I was not sent to baptise if in reality he was commissioned to teach and preach which none under Christian-profession as we know of at this day questions Moreover we put this query to every enlightned impartial Reader Whether there be not cause to doubt that the very Disciples themselves might not be as remote from having a true Savour of the Meaning of Christ in these words baptising them in the Name of the Father and of the Son and of the holy Ghost as some of Christ's Disciples Joh. 6.53 were in these his words Except ye eat the Flesh of the Son of man and drink his Blood ye have no life in you For Christ's meaning thereby was not that the flesh did profit Joh. 6.61 as is plain by these his words It is the Spirit that quickneth the Flesh profiteth nothing the Words that I speak unto you they are spirit and they are Life Yet for want of true discerning what Christ meant by eating of his Flesh until he explained himself many of his Disciples said This is an hard saying who can hear it Read John 6. from verse 47. to

Brethren their Sin will Cry aloud in the Ears of the Lord of Hosts Dated this 20th of the 3d. Month 1677. Thomas Gouldney William Ford William Rogers POST-SCRIPT WE whose Names are hereunto Subscribed do thus Testify that though all things are not so within the compass of our Knowledge or Remembrance as to Subscribe all that is in the above-written Paper yet being also present in our Mens-Meeting where the first above Recited Paper against John Story and John Wilkinson was Read it is with us to give this Testimony that we do not own the Judgment against John Story and John Wilkinson contained in the said Recited Paper neither are we in our Consciences convinced that the said John Story and John Wilkinson have so behaved themselves in the Church of God or elsewhere as in the aforesaid Recited Paper as Consideration for the Judgment against them is Rehearsed To Friends Assembled at Ellis Hookes his Chamber the 12th of the 4th Month 1677. London Cornelius Serjant William Dawson Thomas Watkins And diverse other Friends According to the aforesaid Direction the Answer of the Friends of Bristol was sent to London to be Communicated to the sixty six Subscribers that met at Ellis Hooks his Chamber whereof Charles Marshal was one and though several General Meetings have since been yet no general Reply thereto is come to any of their Hands concerned in the aforesaid Answer nor yet any Excommunication for their so doing But yet we must confess that the Four Subscribers thereof living in Bristol took upon them to say something to one part thereof to which a Reply was made manifesting at least their notorious Weakness if so be Charity may excuse them from willful Wickedness for their replying in the manner they did and occasioning others to affirm whereof they knew not And forasmuch as no Rejoinder is come from them to the said Reply we hope that the Reason thereof is from a Convincement of their Errour in concerning themselves as they have done We also must confess that Jasper Batt of Somersetshire and three other Subscribers to the said Paper from Ellis Hooks his Chamber did concern themselves to give Answer unto some other part thereof and by their Answer it Appears that they cannot own the sence of Bristol Friends in Denying that it came from the general Meeting But were it so that in reality it came from them no Doubt but the said Jasper Batt and his three Companions would have obtained from the next General Meeting a Testimony to that purpose but no such Testimony or Approbation of the said Paper from Ellis Hookes his Chamber Subscribed by Charles Marshal aad sixty five more hath to this Day been given forth as ever we could understand We also Confess that one other Subscriber of the said Paper writ something in Vindication thereof by way of Reply to divers Friends in Wiltshire who had given their Testimony against it likewise But further Testimony in Writing in Vindication thereof against such as have opposed it we understand not But yet ye must further Confess that Charles Marshal by his late keeping on his Hat when John Story hath been in Prayer is no Token of his Repentance The Consideration of what is thus Observed is some ground of reasonable Hope that Fifty six of the said sixty six Subscribers are come to a Sense of their Weakness and that their Understandings are opened to behold their Errour That now the Reader may have a little taste of that Spirit in which Jasper Batt and his three Companions Writ their Reply we think meet to Note a part thereof The said Jasper and his three Companions take notice of this Position contained in the Answer of Bristol Friends to the said Paper Subscribed by Charles Marshal and Sixty Five more Position of Bristol Friends viz. Were it so that these Sixty Six were such qualified Members in the Church of Christ as that none on the Score of Apostleship or Eldership might have a greater pretence of Power to call John Story and John Wilkinson before them yet we Affirm that neither the said Sixty Six nor any other Assembly on Earth have Power to give Judgment in such a Case other than for Contempt of Authority and not a judgment on the Merit of the Cause though it were on the Hearing of One Party Answered by Jasper Batt and his three Companions viz. Do you not shew your selves ignorant of the Scriptures and of the Power judgment given to the Saints of the most High and of the Anointing by which the Saints did know and were to try the Spirits And was this Tryal to be without Judgment Or were not the Saints to Judge or was that Judgment which they were to give only in Contempt or whether did not they judge the Merits of the Cause as well as Contempt of Authority Though we grant they did Judge Contempt of Authority which also is for Judgment as you may Read both in Peter and Jude for we see there were such in those Days as is now Who did despise Government Presumptuous Self-willed they are not afraid to speak Evil of Dignities which have forsaken the right way and gone astray and so Wells without Water and Clouds that are carried with a Tempest c. Jude saith These be they who separate themselves Read Peter and Jude through and let those Scriptures be rightly applied and see to whom they belong And further did not Paul judge the Merits of the Cause when he Wrote to them at Galatia and told them of being removed to another Gospel and to be bewitched for not obeying the Truth Did not he judge them for a Perswasion that did not come from him that called them And was not this a Judgment on the Merits of the Cause Did not he say He that troubleth you shall bear his Judgment whosoever he be Did not he Judge Dissimulation and some for not walking according to the Truth of the Gospel Gal. 2.13 14. Did not Paul Judge Hymeneus and Alexander for putting away Faith and good Conscience and Delivered them unto Satan Was not here a Judgment on the Merit of the Cause And we further Query Have not they put away Faith and good Conscience who Flee in time of Persecution Pay Tythes and Countenance them that do Which through Faith and for a good Conscience Friends in the beginning were led to bear Testimony against Our Observation on the aforesaid Position written by the Friends of Bristol and the Reply thereto is this First 'T is impossible that Queries can be a Positive Answer to a Positive Position Secondly That whosoever peruses the Answer of Bristol-Friends shall find that the words Iudgment in such a Case relates to a Judgment given without a Hearing for that 't was impossible John Story and John Wilkinson could be heard in their Case by those before whom they appeared not to state their Case And therefore if Queries might be a proper Answer yet those proposed as Answer are