Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	good_a	heart_n	sprinkle_v	1,318	5	10.9626	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19033	The plea for infants and elder people, concerning their baptisme, or, A processe of the passages between M. Iohn Smyth and Richard Clyfton wherein, first is proved, that the baptising of infants of beleevers, is an ordinance of God, secondly, that the rebaptising of such, as have been formerly baptised in the apostate churches of Christians, is utterly unlawful, also, the reasons and objects to the contrarie, answered : divided into two principal heads, I. Of the first position, concerning the baptising of infants, II. Of the second position, concerning the rebaptising of elder people.	Clyfton, Richard, d. 1616.	1610 (1610)	STC 5450; ESTC S1572	214,939	244

some respects be called true baptisme as before I have noted in my first reason against rebaptising for 1. it hath Christ for the Author 2. it hath the true matter outward signe or element which is water 3. the true forme of administring the same which is baptising into the name of the Father and of the sone and of the holy Ghost all which is practised in the popish Church Neyther is any baptised into the name or fayth of Antichrist but into the fayth or profession of Christ And therefore our baptime is the baptisme of Christ and to us that repent true baptisme and so consequently not to be iterated M. Smyth I make Answer that seeing Infants are baptised which is the false matter of baptisme and seing in them there is not the question of a good conscience unto God 1 Pet. 3. 21. nor the hart sprinkled from an evil conscience Heb. 10. 22. which is the forme Seeing they cannot expresse credis credo abrenuncias abrenunci● which is the forme of baptisme even the mutual contract betwixt God and the partie baptised expressed visiblie in confession therefore the baptisme is not Christs but antichrists c. R. Clyfton This is the summe of your reply to my answer that Baptisme administred in the Antichristian assemblies is of no use to the penitent and is not baptisme at all because both matter is false and the forme is wanting Of the matter whereof you speak which are Infants and of the lawfulnes of the baptising of Infants I referre you for answer to the former part of this writing Also for the matter forme of baptisme to that which hath been spoken thereof in this latter part Onely thus much concerning that which you here insert to the forme To be the question of a good conscience vnto God the hart sprinkled from an evil conscience to expresse Credis Credo abrenun 〈…〉 abrenunci● I wil answer first that which the Apostle speaketh to such as were of yeares he applyeth to infants 2. In a good and true understanding we may and ought to think that children have their harts sprinkled from an evil conscience by the spirit of God in the bloud of Iesus Christ els how could we hope they should be saved seeing by nature they are the children of wrath Eph. 2. 3. but yet by grace the kingdome of heaven appertayns unto them Mat. 19. 14. 3. Although a good conscience be it which ministreth assurance of comfort to the baptised yet is not that the forme of this sacrament as now we speak of it First because hypocrytes in the church receive the outward signe as S. Magus did of whō it is sayd that he was baptised yet neyther Simon nor any hypocrite are sprinkled from an evil conscience 2. That which is required in the receiving of every sacrament and in al parts of the worship of God in the whole course of our life cannot be the proper forme of one particular sacrament But a * Deut. ● 16. 1 Cor. ● 28. 29. 3● good conscience is required to be in the receivers of every sacrament c. 3. There is an outward baptisme wherof “ Mat. 3. ● Tit. 3. 5. Iohn and the Ministers of the Gospel are the disposers and “ there is an inward baptisme which the Holy Ghost ministreth which is † Hebr. 1● 22. 23. the sprinkling of the hart from an evil conscience and is indeed the thing signified by the outward washing But we must confider of Baptisme as it is external and so to have an external forme matter Lastly for the meaning of * 1 Pet. 3. 2● that place of Peter I take to be this That the Apostle in applying the former example to the tymes following the coming of Christ would teach that the peservation of Noah in the waters was a figure of our baptisme which is a type of our spiritual preservation from the floud of Gods wrath saying that baptisme that now is saveth us also by the resurrection of Iesus Christ And least any might attribute overmuch to the outward Ceremonie by way of correction he advertiseth us that salvation to speak properly stands in the forgivenes of our sinnes c. by the death of Christ and that baptisme saveth in that it testifieth and sealeth the same unto us And this remission of sinnes is partly signified in putting away the filth of the soule closely insinuated when he sayth not the putting away of the filth of the flesh And partly in declaring the effect thereof to wit the confident demanding which a good conscience maketh to God For when we are washed from our sinnes we may cherefully and with a good conscience freely call upon God Now this being as you see the effect of remission of our sinnes internal how shall it be the outward forme of Baptisme which is an outward ordinance of Christ To your credis and credo I have answered before Neyther is that which is spoken to them of yeares to be misapplyed to infants as I have shewed divers times heretofore Of Mr Smythes 3. Reason for Anabaptizing of Elder people The third Reason 3. Because as the false Church is reiected and the true erected the false Ministerie forsaken and the true received So false worship and by consequent baptisme must be renounced and the true baptisme assumed Answer First I grant that we ought to separate from all false or apostate Churches Apoc. 18. 4. and to adioyne our selves to a true Church reformed according to the patterne of the Apostles 2. Also every false Ministerie is to be forsaken Mat. 7. 15. 2 Iohn 10. Gal. 1. 8. and the true Ministers of God to be received Ier. 3. 14. 15. as did the faithfull in Israel that forsooke the false Preists set vp by Ieroboam and returned to the Preists of the Lord to Ierusalem 2 Chron. 30. 11. 3. It is our dutie likewise to renounce all false worship 2 Cor. 6. 14-17 Esa 30. 22. and to worship the Lord as he taught vs in his word And thus farre do I approve of this reason but the consequence I must deny viz. that because false worship is to be renounced therefore baptisme also For 1. we are to consider in that baptisme received in apostate Churches two things first that which is of God therein secondly that which is of man that which is of God is the substance of baptisme as before is observed viz. the same matter and forme which the Lord instituted and likewise the same end which is the profession of the faith of Christ and this is not false worship and so consequently not to be renounced Againe that which in the administration of baptisme is devised by man are those vnwarrantable ceremonies of crossing annoynting and such like these are to be renounced as vayne worship Mat. 15. 9. Now the ordinances of God are to be purged from the pollutions of men and not with their pollutions to be renounced For if pollution might warrant

that we may receive a ful reward And now unto him that is able to keep vs that we fall not to present vs faultlesse before the presence of his glorie with ioye To God onely our Saviour be glorie and Maiestie Dominion and power both now and ever Amen Richard Clifton AN ANSWER TO Mr SMYTHES Epistle to the Reader which he hath directed To every one that loveth the truth in sincerity BY these wordes it seemeth Mr Smyth would intimate that his care is to mainteyne the truth and that in sinceritie he loveth the same whereas in deed he hath destroyed the faith is become an enemy to the covenant of grace a perverter of the right wayes ●f the Lord and withall so confident in defence of his heresies that he ●●es to challendge a combate with all the Separation belike to feare men ●ith great words and to boast with Rabsake as if his forces were invin●ble But what they are it wil appeare in this discourse following In the Epistle it self first Mr Smyth seemeth to excuse their mutabilitie in Religiō saying It may be thought most strange that a man should oft times change ●s religion and it cannot be accounted a commendable qualitie in any man to make ●ny alterations c. this must needs be true and we confesse it if one condition be 〈…〉 itted that the Religion which a man changeth be the truth for otherwise to change 〈…〉 lse religion is commendable c. But Mr Smyth and his company have changed a true Religion for a ●alse and therefore that can be no commendable qualitie in them And ●uch inconstant persons as himself saith cannot escape the deserved imputation ●folly or weaknes of iudgement therein Thus out of his owne mouth pro●ouncing sentēce against himself For that alteratiō of him his cōpany ●s not frō falshood to truth but the leaving of the truth which formerly ●hey professed a taking up of error after error first calling into question whether the scriptures being translated into other tongues were not the writings of men Differenc pag. 10. Then casting the reading of them out of the worship of God affirming that there is no better warrant to bring translations of Scripture into the Church and to read them as parts and helps of worship then to bring in expositions paraphrasts and sermons vpon the Scripture seing all these are equally humane in respect of the worke equally divine in respect of the matter they handle Differ pag. 10. And for the same cause separated themselves from other Churches that did read and vse the same in their publike meetings After this they dissolved their Church which before vvas conioyned in the fellowship of the Gospel profession of the true fayth Mr. Smyth being Pastor thereof gave over his office as did also the Deacons and devised to enter a new communion by renouncing their former baptisme and taking upon them an other of mans invention bringing in an other Gospel besides that which was preached to Abraham Gen. 12 3 17. 7. c. Gal. 3 8. And now againe many of this new communion have separated themselves from the rest holding the error about the incarnation ●f this new ●aptised cō●union ●ere are re●ayning as ●is reported ●t above ● persons ●l the rest ●e runne in ● further ●rors of Christ An other sort are excommunicate namely M. Smyth divers with him for holding as it is reported by some that were of them that their new washed companie is no true church and that there cannot be in a church the administratiō of baptisme other ordinances of Christ without Officers contrarie to his former judgment practise writings yet resteth not but is inquiring after a new way of walking as the same persons affirme breeding more errors as is strongly suspected and by his manuscripts partly appeares Whereby it is manifest that these men can not cleare themselves of instabilitie changeablenes in Religion but are guilty of that inconstancie that is worthy reproof and damnable Further he sayth For a man of a Turke to become a Jew of a Iew a Papist of a Papist a Protestant are al commendable changes c. so that not to change religion is evil simplie therefore that we should fal from Puritanisme to Brownisme and from Brownisme to true christian baptisme is not simply evil in it self except it be proved that we have fallen from the true religion c. Here Mr. Smyth would make the world beleeve as it is the manner of al heretikes that their alterations were goings forward to further truthes and therefore commendable But if their true Christian baptisme whereof they boast prove a notable heresie as it is indeed in this Treatise is proved then his comparison holds not but rather their estate is like to those in 1 Tim. 1 19. that put away fayth a good conscience and as concerning fayth have made shipwrack And that bring in damnable heresies 2 Pet. 2. 1. c. denying the covenant of grace and the lawful use of the scriptures c. to bring upon themselves swift damnation if God give them not speedy repentance Next M. Smyth setts down the questions controverted and hereafter answered affirming that this controversie is between them and the Separation whereas he might as well have sayd betweene them and all christian churches that have been or are at this day for it is not we alone that ●ndemne these their heresies but both the ancient and moderne Chur●es and vvriters in all ages as vvith one consent have opposed against ●em But where he pretends the publishing of this controversy to be for the ●ay of God the manifesting of the truth to our owne nation and the destruction of ●man of sinne he geveth vs to mynd how Satan hath bewitched his soule ● beleeve that such can be the effects of his heritical opinions It is the ●ollicy of the Divil to propound glorious ends to such as he seduceth as ● Evah and others teacheth his Ministers to do the like that by fayre ●attring speeches and shewes of good they might more easily deceave the ●mple And therfore seing we are forwarned that there shal be false Teachers ●mongst vs which privily shal bring in damnable heresies it behoveth vs ●o mynd the counsel of the Apostles to try the spirits 1. Ioh. 4. 1. And not ●o be caryed about with every wynd of doctrine Ephe. 4. 14. Now happely sayth Mr. Smyth some man wil wish that the controversy had 〈◊〉 with the Rabbies of the Separation and not with Mr Clyfton whome they ca 〈…〉 iate to be a weake man vnable to deale in so great a controversy wel let the Reader take notice that though it be Mr Clyftons pen yet it is not onely Mr Clyftons 〈…〉 se def●nce but his allegatiōs Reasons are the best plea of the greatest Rabbies thē●elves And if they can say better they may now speake for by publishing answere to

that very place the holy Ghost distinguisheth between such as were borne in the house and bought with mony as between them that were by their birth of the family of those that being bought were received into his house Secondly the children of belevers be eyther members of the Church Ephe. 2. 12. and within the covenant or els without if without then are † they aliants from the comon welth of Israel strangers from the covenants of promise without Christ without hope and without God in this world for this the Apostle sets downe to be the state of them that are without but thus Christ did not esteme of infantes who sayd “ suffer litle children to come to me for of such is the kingdome “ Marc. 10 13. 14. of God nor Pau † 1 Cor. 7. ●4 that sayd but now are they holy speaking of the children of belevers Concerning the parēts of these childrē that were brought to Christ which you say cannot be proved belevers by these places Marc. 10. 13. 14. Mat. 19. 13. 14. I have shewed before what I thought of them But if they ●re baptised say you Christ cannot intend baptisme vnto them Who labours to prove that Christ in blessing them did intend Baptisme vnto them This I sayd that such as are of the Kingdome of God and capable of the blessing of Christ are not to be denyed baptisme And that infantes are such I have proved from these scriptures Marc. 10. 13. 14. Mat. 19. 13. 14. And therefore baptisme not to be denyed them 2. If the Apostles by putting back infantes presented to Christ declare playnely that infants were not to be brought to be baptised by Christ the infantes were not to be baptised by Christ nor cōmanded to be baptised by him But the first is true Ergo c. The assumption is denyed for if the children were not brought to be baptised how can the Apostles putting them back signifie that infants are not to be baptized the bringers of them did expresse their mind wherefore they brought them Agayne if the Apostles by putting the infants back did erre and by Christ are thereof rebuked what can you conclude from their example but this not to judge them vnworthy of Christ and of his ordinances whome he approveth receiveth The Scripture speakes not one word that they did put them back as judging them vnfit for baptisme 3. If the persons presenting Infants to be blessed and prayed for do not desire baptisme for them then they knew no such custome used by Christ to baptise them But the first is true Ergo c. Whether they knew any such custome or not it is not to the purpose Christ did as occasion was offerred he satisfyed them according to their desire 4. If Christ receiving infants praying for them bl●ssing them doth neyther baptise them nor cōmaund his disciples to baptise them then eyther Christs pleasure was they should not be baptised or els he forgat his duetie in not teaching baptisme of Infants upon so iust an occasion But Christ did neyther baptise them nor command his disciples to baptise them neyther did he forget his dutie c. Ergo. I answer the consequent followes not Christ his pleasure was not against that † Gē 17. 1● general commandement given first to Abraham for the setting of the seale unto his covenant to all the faithful and their seed Also Christ performed as much as they intreated for at his hands and though he taught not all things at one time yet was it no forgetting of his dutie ●eing in due time he taught all things 5. They that are not actually possessed of the promises or covenant are not actually to be invested with baptisme Infants are not actually possessed in the co●●nant seing they performe not the condition viz. confession of their sinnes and their faith actually Ergo c. If you mean by actually possessed such a state right or possession as the Lord of his free grace hath infeoffed his people withall by vertue of the ●en 17. 9. ●1 Act. 39. 1 Cor. 14. graunt of his covenant to Abraham I deny the minor and say that infants of beleevers are † children of the covenant and of the kingdome and actually possessed thereof As concerning the reason annexed to the minor it is answered before that the Lord requires the actuall vse of faith and repentance of them that are of yeares and not of infants And thus much for confirmation of my third reason Argument IIII. 1 Cor. 7. 14. If the children of beleeving parents be holy then are they within the covenant of Abraham and so consequently have right to the seale thereof But the first is true 1 Cor. 7. 14. Ergo the second Touching the former proposition I take it that none will affirme holynes in any that are not of the covenant for in that respect Israel was called an holy nation Exod. 19. 6. 1 Pet. 2. 9. and all others vncleane Act. 11. 3. and 10. 15. that were without If infants be within the covenant then cannot the seale be denyed to such seing the Lord hath joyned the promise and seale together Gen. 17. 10. which no man may or ought to separate Mat. 19. 6. What can be objected against the assumption I see not seing the Apostle playnly affirmes but now are your children holy Vnlesse it may be sayd as of some I have heard that as the vnbeleeving wife is sanctified to the husband so are the children viz to the use of their Father but this to affirme is a great abusing of the scripture For the Apostle in that place answering an obiection that the faithfull is defiled by the societie of the unfaithful proveth that the faithful husband may with good conscience use the vessel of his unfaithful wife by an Argument frō the effects namely because their children which are borne of them are accounted holy or within the promise God having sayd to all the faithful I will be thy God and the God of thy seed As for that other strange exposition that the Children of a beleeving father are no otherwise sanctified thē the unbeleeving wife is unto her husband viz to their fathers use onely that can not stand with the meaning purpose of the Apostle For so much may be sayd of an unbeleeving servant that he is for the vse of his master to do him service if children be no more holy then so then have they no prerogative in being the children of a beleeving Father neither is the objectiō removed by this answer If it be further pressed that the unbeleeving wife is sayd to be holy as well as the children yet is she not within the covenāt I answer that she indeed is not holy as be her children for she being an infidel is without Gods covenant and therefore she is sayd to be sanctified to her husband the Apostle respecting their mariage which though it was contracted before eyther party beleeved yet stands firme and

parents whose sinne can not * hinder Gods promise as the Lord did remember to shew mercy to those of Israel that “ left that apostate church and returned to Ierusalem as now he doth unto us And this is all that I alleaged ●his scripture for But you in a kind of bitternes and detestation of our forefathers do here againe utterly deny that ever they beleeved How religion came into our land I have shewed before that there have been are beleevers in it I make no question And whether there have been visible churches in the Apostolical constitution I leave to be confidered by the histories forenamed and the great persequutions they suffered for the truth of Christ And seeing there have been so many Martirs put to death in our nation for the witnessing of Iesus Christ his Gospel mynd well what wronge you do to your native countrie in denying that any of them did visiblie beleeve And of the church of Rome it is undeniable that it was a true established church in the Apostles dayes But you wonder at mee that I should say that seeing we are Apostates that we had auncestors that sometime beleeved and your reason is because we are departed from the scriptures not from the fayth of our Auncestors who never a one of them beleeved in a true constituted Church There cannot be an Apostasie or falling away from that we nor our fathers ever had If we apostate from the fayth of the scriptures eyther we or our fathers † 2 Thes 2. once beleeved that which we are departed from or els how is our standing apostasie But our fathers say you beleeved not in a true constituted church Indeed I think they did never beleev in such an heretical Church of Anabaptists as you account a true constituted Church that must have all the members received in by Anabaptisme their children excluded but this is certaine that the general face of a people stāding in apostasie doth argue that there was a face of a church before professing the fayth as in the examples of Israel and the church of Rome may be seen Thus through Gods providence and blessing I am come to an happie end of answering R●p your writing wherein I praise the Lord for his mercy I have received such assurance of the truth that all the earth shal never be able to wring it out of my hart and hands And therefore I desire you Sir and all the leaders of the Separati●● to weigh seriously even ●●twixt the Lord and their owne harts upon their bedds this which is written c. I am sory to see how you deceive your own hart in a false perswasion to Ans justifie your errors and most blasphemously as it were to make God a Patron thereof by praising him for his mercy that you have received such assurance of the truth that al the earth shal not be able to wring it out of your hart Whereas you are fallen from faith separating your self from the communion of all true Churches and become a pleader for a practiser of old concondemned heresies into which you are given over of God for iust cause knowen to himself And whereas you desire me and the Leaders of the Seperation as you cal them seriously to consider of your writings such counsel for myne owne part could I wish to your self to examine your writings by the Scriptures from the meaning whereof you have erred pitifully and to pray unto the Lord that this evil may be forgiven you And to remember wel how quickly you fell into these errours not conferring with others or counselling with the word of God as you should have done but following your owne deceitful and deceiving ha●● being strongly deluded by Sathan who stil doth incourage you in this new walking that you are perswaded it is th● undoubtedst truth that ever was revealed vnto you But know you Sir that the works of the flesh are pleasant wherof † heresie is one And 〈◊〉 5. 20. that Satan wil strongly perswade therevnto when the Lord hath given men over to beleeve lies that would not receive the love of the truth And as you confesse that you may err in particulars as you do indeed so think also that you may erre in your mayne points of controversie which were unheard of in the Apostolical Churches of the first age As you haue begunne to recall your baptising of your selfe as we heare in some respect vid videlicet in that you baptised your selfe and others without lawful calling c. so proceed to renounce it altogether with all your Anabaptistical errours And let me say to you in perswading you to returne unto the truth as you say to me in moving me to error As you love the Lord and his truth and the people that depend vpon you imbrace it and apply not your self to shift it of Think it a great mercy of God to offer you any meanes to see your erronious walking I speak unto you out of my best affection towards you and that poor deceaved company for whose fall I have great sorrow of hart And because you adjure vs in the Lord to shew you your errour I have done for myne own part what it hath pleased God to inable me for the present and so have others also taken paynes if God would give you an hart to be satisfied with the truth On the back syde of my answer was written thus If you reply shew your strength that we may make an end of these uncomfortable oppositions c. Mr Smyth Sir there may be weight in my Reasons and you happely eyther cannot through preiudice or wil not through some sinister respect see the waight of them I pray you be not charmed by evil counsel but eyther shew me myne error or yeeld to the truth I would be glad to be an instrument of shewing you this truth also at least you by shewing vs our error shall discharge a good conscience if you do not answere among you all I proclame you all subtilly blynd and lead the blynde after you into the ditche R. Clyfton Sir what small waight is in your Reasons I have shewed in this writing And though you think I can not through prejudice or will not through some sinister respect see the waight of them myne owne conscience doth cleere me of both these imputations For the Lord that knoweth the secrets of the hart is witnesse that I have not of purpose to mainteyne any untruth wittingly stopped myne eares or shut vp mine eyes from any truth revealed vnto me for any sinister cause or prejudice of your person but if I did see any further truth I would the Lord assisting me receive it with all thankfulnes Neyther do I hang my faith vpon the persons of men but upon the word of God to be charmed by evil counsel evil you call that which condemneth your errors but if by any man I receive further instructiō or cōfirmatiō in the Lords truth you ought not nor shall not diswade me frō it call it charming or what you wil. I would to God you were no worse charmed by the counsel of Satan then I am by those whom you point at in these your speeches I doubt not but we should then walk together comfortably in the house of God I have shewed you your error as you desire And for this truth as you falsely call it that you would be glad to impart unto me I dare not herein make you glad but wish rather that you might be sory that wee might reioyce in your conversion 〈◊〉 any former truthes whereof you have bene an instrument of myne 〈…〉 ction which you insinuate in this word also I am thankful to God for ●● But if you remēber that truth that you informed me of was concerning the trunesse of this Church wherof I stand a member which you now hold to be Antichristian And therefore if I had not had better ground for my practise and builded my faith herein vpon the word your revolting would haue sent me back againe to my former estate For your proclayming of vs all subtilly blind if we answer you not In this you shew stil the loftines of your spirit as if men were bound to answer you in every thing you write Now you are answered both to this and to your other heretical book of Differences c. And if you further oppose against the truth I trust the Lord will arme his Servants to contend for the faith once given to the Saincts Our cause is Gods we feare not your forces Rich. Clyfton FINIS 1610 Faults escaped Pag. 20. line 27. the Christ put out the. Pag. 21. line 3. for him read them Pag. 80. line 3. for kithin read within Pag. 130. line 18. for females read males Pag. 139. line 19. read be saved Pag. 173. line 14 how if put out how Pag. 149. line 4. for Rich Clifton read Mr Smyth and after line 6. read Rich Clifton Pag. 181. line 7. put out In Israel Pag. 187. line 20. for many read may Other faults may easily be discerned