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	good_a	sprinkle_v	1,324	5	11.3387	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41009	Kātabaptistai kataptüstoi The dippers dipt, or, The anabaptists duck'd and plung'd over head and eares, at a disputation in Southwark : together with a large and full discourse of their 1. Original. 2. Severall sorts. 3. Peculiar errours. 4. High attempts against the state. 5. Capitall punishments, with an application to these times / by Daniel Featley ...	Featley, Daniel, 1582-1645.	1645 (1645)	Wing F586; ESTC R212388	182,961	216

yet in diverse cases for the manifestation of truth in legall proceedings and setting a period to otherwise endlesse suits may lawfully be exacted and imposed No Christian Magistrate or any other may incroach upon the Soveraigne prerogative of Almighty God But it is the Soveraigne prerogative of Almighty God to bind the consciences of men therefore no Magistrate or any other may impose an oath whereby the consciences of men are tyed and bound As it is the prerogative of God to search the heart so also to bind the conscience immediately and directly the lawes ordinances or commands of men may work upon the outward man but they cannot engage the conscience directly and immediately or by themselves but so farre only as they may be included in the generall command of God which is to obey those that are set over us in such things as are not repugnant to his will Whence it is that the Apostle pressing the doctrine of obedience to higher powers saith Rom. 13. 5. that wee must needs be subject not only for wrath but for conscience sake This very particular of swearing by Gods name when we are required thereunto is commanded by God himselfe Ier. 4. 2. and so the Magistrates command hath strength and power to tye the conscience from Gods command None ought to be put to their oath who are like to forsweare themselves for this both the Civill and Common law forbiddeth because it is a kind of thrusting men downe a steep hill to the ruine of their soules by perjury But such is the condition of the greater sort of men that it is very likely for hope of reward or to save their lives limbes liberty or estate they will streigne a veine in their heart and take a false oath therefore men ought not to be put to their oathes If a man be defamed for a prophane person or common swearer and much more if he have been convicted of perjury he ought not to be put to his oath lest where before he dasht he may the second time make shipwrack of his faith and a good conscience But the rule of the law is Supponitur esse bonus qui non probatur esse malus He is suppased to be an honest man against whom there are no proofes or strong presumptions that he is otherwise Though the Magistrate in some cases for the publick good exact an oath of many men who forswear themselves yet is not the Magistrate any way author of or accessary to their perjury For he requireth them to swear truly not falsely and for ought that he knoweth they may as well cleare themselves as condemne themselves upon their oath neither doth there appeare unto him any cause or just suspition that the party to be sworne is like to take a false oath for if there doe both in conscience and in discretion he will be shie of administring an oath to such a person in such a case The third difficulty concerning oathes is whether the oath ex officio be lawfull that is whether a Magistrate Ecclesiasticall or temporall may require and exact an oath of a man which in duty hee is bound to take in a case which concernes himselfe and may tend to his owne prejudice and dammage As in Ninus his victories every former conquest was gradus futurae victoriae a degree and step to a latter so it falleth out in the determination of the difficulty concerning oaths the resolution of the former question is a step and furtherance to the latter For if oathes be lawfull the Magistrate may enjoyne them by his authority and if he may impose any oath especially the oath ex officio without which the ordinary proceedings as well in Ecclesiasticall Courts as temporall will be stopt and all speedy course of justice hindred and although what hath been formerly alleadged in justification of the imposition of oathes might suffice to resolve the consciences of men not forestalled with prejudicated opinions yet because this kind of oath hath been of late cryed down with much vehemency and bitternesse for the satisfaction of scrupulous minds I will endeavour to bring more pregnant proofes for the lawfull and necessary use thereof then I have yet found in any who have travelled most in this argument especially to bring water to their owne Mills ARGUMENT I. Every oath which may be taken in truth judgement and righteousnesse is lawfull such is the oath ex officio Ergo lawfull The Proposition is the Prophet Ieremies the assumption is thus proved according to each part of it First it may be taken in truth neither is it required otherwise to be taken the Tenour of it being There are Articles in Court against you or questions to be demanded of you you shall answer the truth and the whole truth and nothing but the truth so farre as you know and by law you are bound so help you God Secondly it may be taken in judgement for before wee are required to give answer to any particular the Articles are distinctly read unto us and we may deliberately and judicially shape our answer thereunto at the present if we perfectly remember every circumstance and find no scruple in the interrogatory or we may crave farther time to bethink our selves to give a fuller answer Thirdly it may be taken in righteousnesse for if we be innocent by our oaths we shall acquit our selvs and if guilty we shall give way to justice to proceed and as it is a righteous thing to acquit an innocent so also to detect a Malefactor in which regard Iosuah perswadeth Achan to glorifie God by confession of his sinne ARGUMENT II. For what we have a President from the actions of our Saviour we may lawfully doe For Saint Bernard saith truly every action of Christ serveth for our instruction But we have a President from Christ for answering directly upon oath in a case criminall which proved also Capitall Matth. 26. 63. 64. the high Priest said unto him I adjure thee by the living God that thou tell us whether thou be the Christ the Sonne of God Iesus said unto him thou hast said Neverthelesse I say unto you hereafter shall you see the Sonne of man sitting at the right hand of power and comming in the clouds of heaven then the high Priest rent his cloathes saying he hath spoken blasphemie Ergo we may lawfully answer upon oath in a cause criminall concerning our selves ANABAP ANSWER That as it was no robbery in Christ to be equall with God so it was no blasphemie in him to say that he was the Sonne of God and therefore this answer of Christ was in no cause criminall and consequently his example no President for us in the like REPLY It is true that neither Christ himselfe nor any of his holy Martyrs or Saints who have been put to most cruell torments and death were guilty of any such sin or crime before God for which they notwithstanding suffered such things yet because

thing or spirituall act or grace signified by Baptisme may be sufficiently expressed without Dipping then is not Dipping necessary in Baptisme for the whole use of the signe in Baptisme in all other Sacraments is but to represent the thing signified and inwardly wrought upon the soul by the means of that ordinance of God But the thing signified to wit the cleansing of the soul from the guilt and filth of sin may be sufficiently expressed by washing or rubbing with water and so putting away the filth of the flesh 1 Pet. 3. 21. without any plunging or Dipping of the whole body or any part thereof Ergo Dipping is not necessary in Baptisme ARGUMENT IIII. Sprinkling may be done and is usually without any Dipping at all But the outward act of Baptisme representing the inward Ablution of the soul is expressed in holy Scripture by sprinkling Hebr. 9. 13. The blood of bulls and goats sprinkling the unclean sanctifieth to the purifying of the flesh Heb. 10. 22. Having our hearts sprinkled from an evil conscience and our bodies washed with pure water 1 Pet. 1. 2. Through the sanctification of the spirit and sprinkling of the blood of Iesus Christ. Ergo The outward act of Baptisme may be rightly performed without any Dipping at all ARGUMENT V. Baptisme is a Sacrament though not of absolute necessity yet of very great as all confesse and it falleth out often that it ought to be administred to sick and infirm persons even sometimes lying upon their death bed they making profession of their Faith and earnestly desiring it But in such case these infirm persons cannot after the manner of the Anabaptists be carried to rivers or wells and there be Dipt and plunged in them without evident and apparent danger yet may they safely be Baptised by sprinkling or gentle rubbing with water Ergo Sprinkling or rubbing the flesh with water in the Name of the Trinity by those who have authority and commission from Christ is sufficient without any Dipping at all ARGUMENT VI. All the Sacraments of the church may and ought to be administred without giving any just scandall But the resort of great multitudes of men and women together in the evening and going naked into rivers there to be plunged and Dipt cannot be done without scandall especially where the State giveth no allowance to any such practise nor appointeth any order to prevent such fowl abuses as are like at such disorderly meetings to be committed Ergo The Sacrament of Baptisme ought not to be administred with such plunging or Dipping The Objections of the Anabaptists answered Now let us hear what they can say for their Dipping and with what weak bulrushes they fight against the truth Fist they object that the word Baptize is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to Dip or Die therefore say they washing or sprinkling with water is not Baptizing but plunging the body or the head at least in water But we answer First out of Aquinas and the schoolmen in verbis non tam spectandum ex quo quam ad quid sumantur in words we are not so much to respect from whence they are derived as how they are used as we see the branches of trees spread much further then the roots so the derivative words are often of a larger extent of signification then their primitives for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth originally and properly Catechizing or such a kinde of Teaching wherein the principles of Religion or of any Art or Science are often inculcated and by continuall sounding and resounding beat into the ears of children or novies but yet it is taken in holy Scripture in a larger sense not onely for catchizing of children but instructing men of riper yeers in the doctrine of salvation as Luke 1. 4. That thou mightest know the certainty of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein thou hast been instructed and Acts 1825. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This man was instructed in the way of the Lord and Acts 21. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof they informed concerning thee and Rom. 14. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow the things wherewith one may edifie another and Gal. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him that as taught in the word communicate to him that teacheth him In like manner The word prophecie is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth originally and properly to foretell things future yet it is taken in the new Testament especially in a larger sense for all such as reveale the will of God and declare his promises aswell past and already fulfilled as to be fulfilled hereafter as namely 1 Cor. 11. 4. every man praying or prophecying having his head covered dishonoureth his head 1 Cor. 14. 1. Desire spirituall gifts but rather that ye may prophesie and verse 3. He that prophesieth speaketh unto men to edification to exhortation to comfort verse 31. Ye may all prophes●e one by one verse 32. The spirit of the prophets are subject to the prophets So the word Baptize though it be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tingo to Dip or Plunge into the water and signifieth primarily such a kinde of washing as is used in bucks where linnen is Plunged and Dipt yet it is taken more largely for any kinde of washing rinsing or cleansing even where there is no Dipping at all as Matth. 3. 11. 20. 22. Mark 7. 4. 10. 38. Luke 3. 16. Acts 1. 5. 11. 16. 1 Cor. 10. 2. Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence Baptize is derived signifieth as well to Die as to Dip and it may be the holy Ghost in the word Baptize hath some reference to that signification because by Baptisme we change our hiew for as Varro reporteth of a river in Baeotia that the water thereof turneth sheep of a dark or dun colour into white so the sheep of Christ which are washed in the Font of Baptisme by vertue of Christs promise though before they were of never so dark sad or dirtie colour yet in their souls become white and pure and are as it were new died therefore admitting that in the word Baptize there were something of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tingo to Dip or Die yet it will not follow That it necessarily signifieth Dipping for it may aswell imply this spirituall Die to which no Dipping is necessary Secondly they argue from the example of Christ and Iohn and of Philip and the Eunuch Iesus say they and Iohn went both into Iordan and there Iohn Baptized Iesus and likewise Philip and the Eunuch went both down into the water and there Philip Baptized the Eunuch therefore say they sprinkling or washing with water will not suffice but the parties that are to be baptized ought to go into the water and there be Dipt over head and ears But we answer First an example of Christ or his

by Alexander and scoffed at the scrupulous caution of the Grecians who would passe no act without signing it and swearing to it Scythae colendo fidem jurant our Scythians faith is our band and our promise our oath Those who blush not to break their faith with men will make no scruple of conscience to forsweare themselves by their Gods An honest mans word is as good as his oath and a prophane persons oath is no more to be regarded then his word All these examples of the heathen may bee alleadged to good purpose to shame and confound those Christians in name who rap out oathes by no allowance who turn Christs meritorious sufferings in all his parts into blasphemies and wound his very wounds Assuredly if men shall give account at the day of judgment of every idle word much more of execrable oathes but it will not follow we may not sweare lightly or rashly to the great dishonour of God and scandall of religion and therefore wee may not honour God by an oath by calling him to witnesse in matters of greatest moment whereby we agnize his soveraigne Majesty we professe his all-seeing wisdom we invocate his sin revenging justice against all those who dare put his holy and dreadfull name to that which their conscience tells them is a falshood Whereas it is said that an honest man will have as well a care of his word as his oath and a dishonest man as little regard of his oath as his word this is but a vaine flourish for an honest man who will have a care of his word will have a greater care of his oath and a twist ●s stronger then a single string and although many dishonest men will falsifie their word for their advantage yet they will not so easily bee brought to forsweare themselves in regard of the severe penalty of the law and the infamy and horrour of the sinne of perjury whereof the Hebrewes write that at the giving of the tables in Mount Sinai when the law was proclaimed against perjury heaven and earth shook as it were trembling at so horrid a crime The issue and effect of all is this as God sweareth by himself for our comfort so we may swear by him for his glory nay the Prophet goeth farther we ought and it is our duty to take an oath in truth by the truth and for the truth in truth that is in a true and just cause by the truth that is by God who is the truth and for the truth that is for the manifestation and confirmation of truth The second difficulty concerning oathes is whether they may bee imposed I answer briefly they may both by supreame and inferiour Magistrates deriving their authority from him this I prove First by cleare testimony of Scripture Secondly by the examples of holy and religious men who have both administred and taken such oathes Thirdly by evidence of reason ARGUMENT I. In the charge that Ioshuah gave to the Elders Heads Iudges and other officers of Israel among other things there is this remarkeable passage Yee shall not make mention of the names of other Gods nor cause to sweare by them neither serve them nor bow your selves unto them but cleave to the Lord your God as you have done this day whence I thus frame my argument What the Rulers of Israel were forbidden to doe to other Gods this passage sheweth that they may and ought to doe to the true God But the Rulers of Israel are forbidden to make mention of or cause any to sweare by the Gods of the heathen Ergo they may and ought to make mention of the name of the true God and require and cause men to sweare by him when an oath shall be required of them ARGUMENT II. What the Saints of God are recorded to have done and they are no where reproved for the doing thereof in holy Scripture we may doe for all those things were written for our example 1. Cor. 10. 6. But the Saints of God are recorded in holy Scripture to have exacted and taken oaths imposed for Abraham Gen. 24. 23. maketh his servant sweare by the Lord God of heaven that he should not take a wife to his sonne of the daughters of the Canaanites David being urged by Saul sware 1. Sam. 24. 21. 22. that he would not cut off Sauls seed after him Ezra made the chiefe Priests and all Israel to sweare that they would put away their strange wives according to the commandement of God Ezrah 10. 5. Nehemiah 5. 12. called the Priests and tooke an oath of them that they should doe according to their promise that they should restore unto their brethren their lands their vin●-yards their olive-yards their houses and also the hundred part of their monie and of the corn wine and oile they exacted of them Ergo Christians may lawfully both impose and take oathes ARGUMENT III. All Christian Magistrates may command those who are subject to their authority such things as are lawfull and necessary for the discharge of their office and the preservation of humane society But oathes are things lawfull as is proved in the former question and they are necessary for the execution of the Magistrates office and the preservation of humane society For without such oathes the Common-wealth hath no sure tye upon publick officers and Ministers nor Kings upon their subjects nor Lords upon their tenants neither can mens titles be cleared in causes civill nor justice done in causes criminall nor dangerous plots and conspiracies be discovered against the State Ergo Christian Magistrates may command those that are under their authority to take oathes and this is the constant judgement of the reformed Churches But they object no man may be enforced to any act of Religion for Tertullian saith acutely and truly nec Religionis est Religionem cogere It is against Religion to compell or enforce Religion But the taking of an oath whereby we invocate God is an act of Religion Therefore no man may or ought to bee enforced to take an oath There are two sorts of acts of Religion inward and outward First inward as to adhere to God to love him to beleive in him and put our confidence and place our happinesse chiefly in him these and such like acts of Religion cannot be enforced Secondly outward as comming to Church receiving the Sacrament and making confession of our faith fasting and prayer these latter may be enforced as wee see by the example of Iosiah who compelled all Israel to serve the Lord and by the speech of the King in the Parable who made a great supper and bade many guests and when they had made their severall excuses said to his servant Goe to the high waies and hedges and compell them to come in that my house may be full Among these latter acts of Religion is the taking of an oath which though in all leagues and covenants and holy vowes it ought to be free