Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	faith_n	heart_n	sprinkle_v	2,758	5	11.3113	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26864	Rich. Baxters apology against the modest exceptions of Mr. T. Blake and the digression of Mr. G. Kendall whereunto is added animadversions on a late dissertation of Ludiomæus Colvinus, aliaà Ludovicus Molinæs̳, M. Dr. Oxon, and an admonition of Mr. W. Eyre of Salisbury : with Mr. Crandon's Anatomy for satisfaction of Mr. Caryl.	Baxter, Richard, 1615-1691.	1654 (1654)	Wing B1188; ESTC R31573	194,108	184

but ye are Justified in the name of the Lord Jesus c. And Expositors judge that the Holy-Ghost refers to the sign as well as the thing signified to the Sacrament as well as Substance when he makes washing so necessary and speaks of washing us from our sins in the blood of Christ Rev. 1.5 Though he make them not equal in necessity Joh. 3.5 Except a man be born of water c. Heb. 10.22 Let us draw neer with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodyes washed with pure water If it be the end of Baptism to wash our hearts from an evil conscience i. e. à Conscientia mali then it is the end of Baptism to Seal the present Remission of sin But c. therefore Tit. 3.5 He saved us by the washing of Regeneration It is a saving work that Baptism is appointed to do By Regeneration I understand our new Relative state at least principally He that is in Christ is a new creature old things are passed away behold all things are become new He hath a new head is a member of a new societie the old guilt of sin is done away the old enmity between God and us we have a new Father new brethren new right to farther blessings as well as a new heart Regeneration is too narrowly taken for a Renovation of the heart alone So that I think Remission and Reconciliation and Adoption are meant by Regeneration in Tit. 3.5 and Col. 2.11 12. The speaking of Baptism and the heart-circumcision therein received or professed saith they put off the body of the sins of the flesh by the circumcision of Christ being buryed with him in Baptism c. So in 2 Pet. 1.9 The Apostle saith He that lacketh these things is blinde and cannot see far off and hath forgotten that he was purged from his old sins that is Sacramentally and as far as the Church could go in purifying him which shews that the end of Baptism is by obsignation and solemnization to purge men from their old sins or as Paul speaks The sins that are past through the forbearance of God c. Rom. 5. So that Remission of sins at present being the end of Baptism rightly received it must needs follow that Justifying faith is prerequisite to the right receiving it and that it is not some other Faith nor is it enough to promise Justifying Faith for hereafter Argu. 9. If the Apostles use to communicate the proper Titles of the Justified to all that are Baptized till they see them prove apostates or hypocrites then they did take all the Baptized to be probably justified though they might know that there were hypocrites among them yet either they knew them not or might not denominate the body from a few that they did know But the Antecedent is true therefore I need not cite Scriptures to prove that the baptized are called by the Apostles Believers Saints Disciples Christians Mr. Blake hath done it already chap. 28. Now who knows not that salvation is made the Portion of Believers Saints Disciples But what is it another sort of them or doth Scripture use to divide Saints as the Genus into two Species Not that I know of It is but as an aequivocum in sua aequivocata The Apostles naming men according to their appearance and Profession and calling them such as they probably might be Why else should they call them such had not they seemed to be such and professed it The names therefore do not primarily agree to these as a true Species of Believers Saints Disciples Christians but secondarily as the name of a man to a Corps or as the name of a Habit to a disposition by translation or Analogie But to put the matter beyond doubt I wish Mr. Bl. to consider that it s not only these forementioned titles but even the rest which he will acknowledge proper to the Regenerate which are given by the Apostles generally to the baptized Adoption is ascribed to them Gal. 3.26 27. For yee are all the children of God by Faith in Christ Jesus for as many of you as have been baptized into Christ have put on Christ 2. The same ●ext ascribeth to them Union with Christ yee have put on Christ 3. And Union with his body ye are all one in Christ Jesus 4. Yea the next verse addes And if ye be Christs ye are Abrahams seed and heirs according to the Promise What more proper to the truly sanctified So the Apostle saith to all the Churches of Colloss in general 5. That they had put off the body of sin being buryed with Christ in Baptism wherein also they were risen with him through the Faith of the operation of God Col. 2.11 12. 6. Yea in 1 Cor. 6.11 He tells the Corinthians they were washed sanctified and justified in the name of the Lord Jesus so that Justification it self is ascribed to them Col. 2.13 The Apostle tells them God had quickned them with Christ having forgiven ●hem all trespasses 7. Yea the like he saith of their salvation 1 Cor. 15.2 Eph. 2.5 6 7 8. yea he tells them verse 19. Now therefore ye are no more strangers and sorreiners but fellow-Citizens with the Saints and of the houshold of God and lest any should think that Saints and Citizens and the houshold of God do here signifie but common Priviledges of the visible Church he addes And are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner-Stone in whom all the building fitly framed together groweth to an holy Temple in the Lord in whom you also are builded together for an habitation of God through the Spirit Where most planly the Church is manifested to be but one and that one to have saving Priviledges and consequently those that have not these to be but equivocally Christians Many more texts might be produced where the most particular Priviledges of the Saints are given to whole Churches in common which 〈◊〉 that the name is by Analogy or equivocally given from the sincere to the rest because we are to judge and denominate on probabilities Argu. 10. If the profession of Justifying Faith be requisite in Baptism then the Faith so professed is requisite to the right receiving of it and not only to be performed hereafter But such profession is requisite therefore The major is as true as that God requireth no man to lye and dissemble and to profess that with his mouth which is not in his heart nor doth he make lying the condition of his Covenant let them call it an outward Covenant or what they will if it be Gods Covenant this can be none of the condition For it must first in order be a Dutie before it be made Conditional And no lye is a Dutie Professing is a Dutie to them that have the thing they profess but to others immediately and in sensu composito it is a hainous sin and

Professor of a dead not working Faith If the first it is a contradiction to say He professeth to have a lively Faith and He only engageth so to believe hereafter For if he profess to have it already then he can engage only to the Continuation and not the Inception of it If you mean the latter then I shall shew you anon that a man professing a Dead not-working Faith is not in Scripture called to Covenant with God in Baptism to believe lively for the future incepivè and to believe for the future with a working Faith In the mean time this should be proved which yet I never saw You suppose then such a professor as this coming to Baptism saying Lord I believe that Thou art God alone and Christ the only Redeemer and the Holy-Ghost the Guide and Sanctifier of thy people and that the World Flesh and Devil is to be renounced for thee but at present these are so dear to me that I will not forsake them for thee I will not take Thee for my God to Rule me or be my Happiness nor will I take Christ to Govern me and Save me in His way nor will I be Guided or Sanctified by the Holy-Ghost but hereafter I will therefore I come to be Baptized 3. That which you judge undeniable you see I deny It is not therefore de facto undeniable When you and I can each of us attain to such a height of confidence of the Verity of our several Contradictory Propositions in a matter of such moment and about the Principles of the Doctrine of Christ which the Apostle reckoneth as the milk of Babes who are unskilful in the word of Righteousness Heb. 5.12 13 14. and 6.1.2 it encreaseth my conviction of the great necessity of toleration of some great errors even in Preachers of the Gospel For either yours or mine seem such I finde no proof of your undenyable Proposition 1. The Seal is but an affix to the Promise therefore that which is the condition of the Promise is the condition of the Seal 2. The use of the Seal is to confirm the Promise to him to whom it is Sealed Therefore the condition of the Promise is the condition of the Seal 3. If the Promise and Seal have two distinct conditions then there are two distinct Covenants for from the conditions most commonly are contracts specified and therefore Wesenbechius and such like Logical Civilians call it the form of the contract or stipulation to be either Dura vel in diem vel sub conditione and those sub-conditions are specified oft from their various conditions But there is not two Covenants therefore but of this more anon 4. Is it not against the nature and common use of Sealing that it should be in order before the Promise or Covenant and that men should have first right to that Seal on one condition before they have right to the Promise and then have right to the Promise after on another condition 5. If it be so undenyable that that Faith which is the condition of the Promise is not the condition in foro Dei of Title to the Seal as you affirm why do you then build so much against Mr. Tombes on that argument from Act. 2. The Promise is to you and your children arguing a Right to the Seal from an Interest in the Promise 6. Where you say that An acknowledgement of the necessity of such faith with engagement to it is sufficient for a Title to the Seal I Reply then those that at present renounce Christ so it be against their knowledge and conscience and will engage to own him sincerely for the future have right to Baptism A convinced persecutor may acknowledge this necessity and engage that before he dies he will be a true Believer and yet resolve to be no Christian till then no not so much as in profession 7. Your instance of service fidelitie in war runs upon the great mistake which I have so often told you of The formal Reason and denomination of a condition is from the Donors constitution or imposition giving his benefits only on the terms by himself assigned and not from our Promise to perform them And therefore our Promise it self is the chief condition of Gods Promise and to speak as your self did Our Justifing faith being our Restipulation that Restipulation is not only part of our condition but the whole as to our first Right to Christ Justification and Salvation though that Right shall not be continued nor we actually glorified but on condition both of continuing that faith and of adding if there be opportunitie sincere obedience in perseverance to the death §. 50. Mr. Bl. 4. AS for the argument ad hominem framed against those who make initial or common faith sufficient to entitle to Baptism and yet affix Remission of sins to all Baptism even so received without any performance of further engagement I leave to them to defend who maintain such Doctrine and to speak to the Absurdities that follow upon it §. 50. R. B. THough you avoid the dint of this argument by forsaking Dr. Ward here yet it may perhaps appear that your own way is clogged with more Absurdities then a few §. 51. Mr. Bl. 5. THat of Philip to the Eunuch seems to carry most colour The Eunuch must believe with all his heart before he must be baptized and I have known it trouble some that are fully convinced that a Dogmatical faith gives title to baptism satisfying themselves with this answer that howsoever Philip called for such a faith which leads to salvation yet did not express himself so far that no faith short of this gives title to baptism It may be answered that a Dogmatical faith is true faith suo genere as well as that which Justifieth therefore I know not why men should give it the term of false Faith seeing Scripture calls it Faith and such as those Believers and the heart in such a Faith as to an entire assent is required If we look into the Eunuchs answer in which Philip did rest satisfied and proceeded upon it to baptism it will take away all scruple his answer is I believe that Jesus Christ is the Son of God There is no more in that then a common Faith this is believed by men not justified yet this Faith entitles to baptism and upon this confession of Faith the Eunuch is baptized §. 51. R. B. THat will not trouble you which troubleth others To your answer I Reply 1. When we do with the Scriptures enquire after Faith in Christ crucified we may well call that a false Faith which pretends to be this and is not this however true in suo genere Faith in Jupiter Sol Mahomet is true in suo genere and so is humane Faith yet I would call it a false Faith if this should be pretended to be Faith in Christ To believe in Christ as man only or as God only or as a Guide to Heaven only and