Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	answer_n	baptism_n	filth_n	1,162	5	11.2400	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29753	Quakerisme the path-way to paganisme, or, A vieu of the Quakers religion being an examination of the theses and apologie of Robert Barclay, one of their number, published lately in Latine, to discover to the world, what that is, which they hold and owne for the only true Christian religion / by John Brown ...	Brown, John, 1610?-1679.; R. M. C.	1678 (1678)	Wing B5033; ESTC R10085	718,829	590

extraordinary gifts if not why do they not hold one baptisme till they get another But then sayes he I● should not be Christs baptisme that remaineth Answ. It should not be that baptisme by the ●oly Ghost which he promised to his disciples it is true but it is false to say it should not be that baptisme which Christ did institute appoint his Apostles to administer Read we not of some baptized in the name of Christ who yet had received none of these gifts Act. 8 16. and yet sure that baptisme was Christs His following words I have nothing to do with for I say not that Iohns Baptisme was a figure of this extraordinary baptisme by the holy Ghost and by fi●e I observe moreover another piece of this mans ignorance or deceite whereupon he would found his discourse here he imagineth that these extraordiry gifts of the holy Ghost are the same with the Spiritual things signified conferred and sealed in baptisme And when the man doth shut his eyes and then run on furiously in his blindness what can we do but stand by and be sorry at his folly and madness Hence he will have none said to be baptized in the Spirit but such as are baptized and endued with these extraordinary gifts of the Spirit and because we admit not now such a baptisme of the Spirit he inferreth that we are only for the bare forme and shadow of baptisme and he is for the substance Who would not pity such a man that taketh upon him to condemne as the Manichees did of old and a Seck called the Whippers that arose in the 13. Century our baptisme and therein to condemne all the Churches of Christ when he hath need to goe in among the Catechumens and be catechized I say aga●ne if he and his fraternity be thus baptized with the Holy Ghost as the Apostles were and these mentioned Act. 11. Why do they not shew it The fire in the Apostles could not be hid they spoke with tongues but our Quakers do no such thing except by a new kinde of non-sense he would have us understand their speaking with tongues And indeed they are all baptized with this baptisme These were extraordinarily endued with learning and all abilities to set forward the Kingdom of Christ but our Quakers are ignorant and yet they imagine they are learned and with what they have they destroy so far as they can this kingdom and therefore if they be extraordinarily baptized with a S●irit it must be with a blake Spirit Christ's enemy And further the baptisme of the holy Ghost with which the Apostles were baptized made them not enraged against the baptisme of water but more careful to observe it and administrate it according to Christ's appointment and that even to such as had also received that extraordinary baptisme As Act. 11. these same persons on whom the holy Ghost fell were baptized with water But it is otherwise with our Quakers the Ghost which they suppose themselves baptized with is a Ghost opposite to all Christ's Appointments Let them then consider whence he came and whether he leadeth them 7. He citeth further Pag. 270. 1 Pet. 3 21. plowing with Socinus's hifer and supposeth that there is here given a definition of Baptisme and it is true the Apostle sheweth what that baptisme was which he was speaking of to wit not the bare outward element and the application thereof which alone cannot be effectual to salvation but the principal thing here requisite is the answer of a good conscience which all must have who shall expect any good of Baptisme And thus the Apostle doth plainly establish this Ordinance as a like figure unto that whereunto Noahs Ark was a figure which proved a mean of saving none but faithful Noah and his family And this truth we owne to wit that the outward washing of water can save none where there is not the stipulation of a good conscience toward God Shall we hence with Swenkfeldus whom Calvin on the place confuteth say that the outward Ordinance is null Or shall we with Papists stick in the outward element No Christs way is the best we owne both what is inward and what is outward and give each its due place What would our Quaker now say He sideth with Schwenckfeldus and Saltmarsh and would have the outward part wholly laid aside and why Because Peter sayes Baptisme is not the putting away the filth of the Flesh. Ans. Peter sayes not that there is no putting away of the filth of the Flesh in Baptisme but that the baptisme which will save must have some other thing then outward washing to wit the answere of a good conscience toward God Againe he joyneth with Papists and will have baptisme to be that which was really typified by the Ark while as it is but a corresponding exemplar carrying some analogy or proportion therewith let him Read Calvin Beza on the place But saith he As all in the Arkwere saved by water so all should be saved by outward washing if that were baptisme Answ. If we made the outward washing as separated from the inward grace the whole of Baptisme the Quaker had some colour to speak thus but when we speak of Baptisme as saving we comprehend both the outward washing and the inward grace the answere of a good conscience for where this is not the outward washing in baptisme is ineffectual One thing more How will this Quaker prove that this answere of a good conscience is the extraordinary gifts of the Spirit which were poured forth upon the Apostles Or is that baptisme by the holy Ghost and by fire whereof Christ speaketh Act. 1 4 His saying Pag. 270. that none can give this answere but they whose soul the Spirit of God hath purified and whose corrupt nature the fire of his judgments hath consumed is but to show his profane dexterity in allegorizein● and playing with the word of truth let him plainly tell us if he thinketh the Apostles had no grace no corruption purified until the day of Pentecost came and so that the thing which Christ had promised and which then was fulfilled was this Spirit of Sanctification and nothing else And if he dar not say this let him consider to how little purpose all this is said 8. He citeth also but to the same purpose stealing from Socinus Rom. 6 3 4. Gal. 3 27. Col. 2 12. for the Apostle is not speaking of the outward washing abstracted from the inward grace but is speaking of whole baptisme that as a●ministred to such as he supposed beleevers and speaketh unto as such pressing duties and mentioning privileges that agree to them only And thus all which our Quaker saith is obviated for we say not that the things there mentioned are to be understood of bare outward washing but of the Ordinance which includeth the inward grace in order to these privileges and benefites We do not say that all who are only outwardly washen in baptisme are

therefore crucified with Christ or have put him on but that baptisme sealeth this to such as do really beleeve But let us hear his arguments If the baptisme of water was that one baptisme that is the baptisme of Christ then as many as were baptized with water did put on Christ. But this is false Therefore c. Againe If so many as are baptized into Christ that is with that one Baptisme which is Christ's baptisme have put on Christ then the baptisme of water is not the one baptisme the baptisme of Christ. But the former is true Therefore c. Ans. Not to trouble him with that distinction which yet enervateth both his arguments viz. That such as are baptized with water and have no more though they have not put on Christ in truth and reality Yet they have put on Christ in profession and thereby have publickly declared their engadgment to the duties pressed Conforme to what was said I Answere to his first argument thus If the baptisme of water abstracted and separated from the answere of a good conscience was the baptisme of Christ then his Minor is true But if baptisme of water and the answere of a good conscience therein required be Christ's baptisme then it is true that as many as are thus baptized have put on Christ and so his Minor is false and his Conclusion is vaine So as to his second arg I Answere thus if so many as are baptized into Christ have put on Christ then the baptisme of water without the answer of a good conscience is not that one baptisme true then the baptisme of water including the answer of a good conscience is not that one baptisme It is false The Minor is true of this last but not of the former and so againe his conclusion is a non-sequitur Thus he may see his folly in disioyning and separating what should be conjunctly considered In all this what hath he said to Prove that the baptisme whereof the Apostle speaketh in the places cited is nothing else then the very baptisme of the holy Ghost and of fire wherewith the Apostles were baptized in the day of Pentecost One might admire at this mans folly in all this discourse but we cannot expect better from the Quakers 9. After this he giveth us Pag. 272. § 5. his Third Proposition which he hath learned belike of Saltmarsh the Antinomian or Familist and it is th●s That Iohns Baptisme was a figure of Christ's and when Christ's baptisme is come the figure must cease That is Iohns baptisme was a figure of that baptisme with the holy Ghost and with fire with which the Apostles were baptized on the day of Pentecost And thus we see that no part of this proposition is true It is not true how confident so ever he be of the truth of it that Iohns baptisme was a type of this nor is it true that when this came the baptisme of water which he meaneth by Iohns baptisme ceased but rather encreased for that very same day there were three thousand persons baptized Act. 2 41. He proveth that Johns baptisme was a type of this because the baptisme of water is a figure of the baptisme of the Spirit Which is also denyed and is but a fiction of his own braine But he proveth his Proposition thus No baptisme is now to be continued but the one Baptisme of Christ Therefore the Baptisme of water is not to be continued for that is not Christ's baptisme Ans. If by the one baptisme of Christ he meane the baptisme with the holy Ghost and with fire the Anteced is false if he meane the baptisme which Christ hath instituted it is true and his consequence is null For baptisme with water is institute by Christ and therefore is his and is only that one baptisme mentioned by Paul Ephes. 4 5. which the Quaker might see if he would for he dar not say that all the members of the primitive Church and of Ephesus were baptized with the Baptisme wherewith the Apostles were baptized on pentecost day and some few others afterward But he will prove that Iohn's baptisme is wholly ceased from Iohn 3 30. where Iohn speaking of Christ saith he must increase and I must decrease As if Iohn and baptisme with water were all one and Christ one the same with the baptisme of the holy Ghost 10. When this will not do he trieth another way and goeth about to prove that baptisme by water is ceased by this argument If baptisme by water be an ordinance that was to continue then Christ would either have used it himself baptizing some contrare to Ioh. 4 2. or would have commanded his Apostles to have used it But this I could never finde writen sayes he Answ. Though Christ did it not himself Yet his disciples did it with his warrand and approbation at least if not an expresse command For though we read not of an express command given before his resurrection Yet the usual and constant practice of the disciples in his presence saith they wanted not his warrand Neither were they ●o rash as to take up a practice in the worshipe of God at their owne hand and continue it without all divine warrand And though they had been so rash yet we may not think that Christ was so untender in the matters of worshipe and so little careful of the Christian deportment of his disciples as not to rebuke them for will worshipe or to suffer them to continue so long in that sin without once challenging them and rebuking them for it We inferre from their continued practice a divine warrand till he let us see an express or a virtual prohibition He may thank the Socinians for this We finde also an express command given to his Apostles Mat. 28 18. And we finde a constant practice of this through the Acts of the Apostles and their practice after they were endued with an infallible Spirit and authorized with power to establish Gospel ordinances is warrand enough for us though there were no more So that this argument of his is every way weak 11. He addeth another Socinian argument § 6. Pag. 273. saying that it is contrary to the nature of Christian Religion which is pure and spiritual And why so This washing with water sayes he was a legal rite Heb. 9 10. Answ. That under the Law there were several ritual and typical washings is true but that the baptisme of water unto repentance and in the name of the Father Son and holy Ghost was of the same nature is not only false but the asserting of it is a manifest condemnation of Iohn Baptist of Christ himself and of his Apostles Iohn Baptist had an express command for it which needed not if it had been of the same nature with the legal ritual washings It is called the baptisme of repentance Mark. 1 4. Luk. 3 3. Act. 19 4. which we read not said of the ritual washings under the Law It had a strick connection with