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	pure_a	unfeigned_a	2,187	5	10.9762	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80511	The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.	Carpenter, Richard, d. 1670?	1653 (1653)	Wing C618; Thomason E1484_1; ESTC R208758	176,188	502

to Persons either a sleep or mad if Baptism were formerly desired by them But if their will and preparation cannot be known they are not Baptized Because in those who have the flourishing use of Reason their expresse consent is required to baptism and also their preparation by Faith and Repentance otherwise grown Persons would not be reconciled to God according to their capacity and the Condition of Humane Nature agreeably to which Condition and Capacity God alwaies works And the Persons in the Argument as they have no capacity of expressing their consent and preparation because it cannot be riveted into them what Baptism is wherein they agree with Infants so have they no capacity of expressing that they doe not ponere obicem put an hinderance or obstacle to Sacramentall Grace and herein they differ from Infants who cannot put any such obstacle or hinderance And therefore except we have an outward Signe from them of their inward qualification we as being guided onely by outward Signes doe not apply to them the outward signe of a Sacrament as having morall signes of inward prevention and abuse of the Sacrament Hence on the one side though sons or daughters wanting the use of Reason may not be Baptized invitis Parentibus their Parents being unwilling yet if such being rip'ned shal expresse their consent and manifest their preparation we Baptize them notwithstanding the unwillingnesse of their Parents And on the other side we Baptize a Mad man that hath been mad from his Nativity without or against his cōsent because although he may outwardly oppose the outward Ceremony of the Sacrament yet he hath no inward opposition to the inward Grace and Effect of it Thus their Congruum is incongruum and the blind and deaf Persons in the Argument are not so deaf and blinde as the Forgers of it CHAP. LXXXII THey argue fourthly We cannot be assured of Childrens inward qualification for Baptism therefore we may not Baptize them I answer We are assured of a negative qualification in them namely that there is nothing in Children by the which according to their childish condition they are unqualified And as they cannot have a positive qualification so they need it not And in this respect we are much more assured of their qualification than of the qualification of grown Persons who though they professe the true Faith of Christ and seem faithfully to promise amendment of Life yet cannot make it plain answerably to our assurance or make certaine to us certitudine Scientiae aut Fidei by the certainty of Science or Faith that they cordially professe the one or faithfully promise the other or that the Motive of their Promise and Profession is the Love of God and not a temporall Consideration the Garb of Hypocrites comprehending all the outward postures of Godlinesse And as in grown Persons the Secrets of the Heart are known to God not to Men or Angels so there is a secret worke of Sanctification in Baptized Infants which God knoweth as omniscient and as the Author of Sanctification and Man knoweth not I will not seclude the Angels being Spirits from the sight of infused Grace either in the actuall infusion or in the residence of the sanctifying Habit upon whose royall knowledge of Spirituall Things in themselves we may not wish or think to intrude That the Pancrasie of this Answer may farther exert it selfe to view Let the Anabaptists consider first the Nature of divine Faith which is A firm Adhesion of the Understanding to the revealed will of God which Adhesion is commanded by our Wils acting by Love the will of God Which Faith and Love are the Gift of God For an impera●t Act of the will concurs with the Understanding to an Act of Faith And as Biel scholastically Biel in 3. Sent. d. 23. q. 2. a●l 1. Cre●ere est Actus Intellectûs Vero assentientis productus ex voluntatis Imperio An Act of Beliefe is an Act of the Understanding assenting to Truth and produced by the command of the Will Let them ponder secondly that this actuall Faith is connexed with 1 Tim 1. 5. Text. Grae● actuall Charity which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity ●ut of a pure Heart and of a good Conscience and of Faith unfeigned or unhypocriticall Thirdly let them advisedly recount that the Catechumeni comming to make the Profession of their Faith before Bapiism must come obediently to the Exhortation of the Apostle Let us draw neer with a Heb. 10. 22. true Heart in full assurance of Faith or as the Originall speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text. Graec. in the fullnesse or certaine perswasion of Faith Now if the Anabaptists require assurance in the Baptizers the Baptizers must be assured that the Persons whom they Baptize are thus qualified of the which they cannot be assured but by divine Revelation And we are all already assured without a new Light of divine Revelation that these extraordinary Matters are not the ordinary Matter of Divine Revelation CHAP. LXXXIII THey argue fiftly De Baptism● non repetend● in sacris Tabulis nihil occurrit We are not prohibited in Scripture to it●ra●e Baptism therefore we may be rebaptized I answer Neither is the iterating of Baptism in a Person Baptized with Christ's Baptism commanded commended or tolerated in Scripture the Answer being as full and Scripture-strong as the Argument The Rabbins anxiously dispute upon Rabbini in Gen. 4. Gen. 4. 15. the Text and the Lord set a Marke upon Cain lest any finding him should kill him What Signe or Mark this was wherewith Cain was mark'd or sign'd Some think it to have been a woundrous and unnaturall howling yelling by the which he did bewaile his lost wandering condition Others imagine that it was a wildnesse or Fury Others a wandring Flight Others a perpetuall shaking and Trembling of his body and especially of his Head signifying his continuall Instability and horrible Fears and that therefore he built a City for his Defence he having in his Fears and wandrings dilucida Intervalla the first and this opinion being anchour'd upon the Septuagint where Sept. Gen. 4. 12. for a fugitive and a vagabond they allow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning and trembling Some give abroad that he crept on all four as Children sometimes doe Some that he was bra●ded cauteriz'd with a particular Mark So Aben Ezra Yea R. Solomon Aben Ezra in Gen. 4. R. Solomon ibid. avoucheth that God imprinted a Mark in his Forehead And intruth some Arabick Versions of the Septuagint translate it And the Lord imprinted The Hebrew Word Oth signifieth also a Letter and we may without injury to the Text interpret it And the Lord set a letter upon Cain Which Letter some Hebrew Doctors wisely surmize to be Thau being the last Letter of the Hebrew Alphabet and the first of the Hebrew Word Teshuba signifying Repentance that all people seeing Cain might be silently admonished to Repent of their sins lest

God destroy It is consequent the Temple of God may be destroyed and the Person who was the Temple of God and in whom the Spirit of God dwelled may be destroyed finally My fourth text Holding Faith and a good Conscience which some 1 Tim. 1. 19. having put away concerning Faith have made shipwrack A good Conscience conspiring with Faith is a true mark of Gods's faithfull Servant yet some that had a good Conscience have put it away and thereby made shipwrack of their Faith which they could not have done had they not once been in the Ship or Arke of the Church and there obtained first their Faith and then their good Conscience and therefore they were utterly unravell'd as losing first their good Conscience and then their Faith My fifth Text is In the latter 1 Tim. ● 1● times some shall depart from the faith But no man actually departeth from that which he hath not It runs on giving heed to seducing Spirits and Doctrines of Devils And no man is rightly said to be seduced from a false faith but only from the true faith Neither is any seduced Person entangled in the false Doctrines of Devils but as relinquishing the true Doctrine of God from the possession of which being drawn he is properly seduced and led out of his way having been in it the seduction here not being a seduction from the way to the Doctrine of God but a seduction from the Doctrine which is the way of God this being diametrically and immediately opposed to the Doctrines of Devils Many more Texts there be if summed up by the Algebra of ingenuous and Christian Candour but even these are able singly to heave out the objection And if we cannot fall from Grace or Faith why doth holy Scripture exhort us promiscuously many times and pressingly to stand fast hold fast persevere and why doe we produce and prosecute these Texts in our Sermons Exhortation alwaies presupposing a possibility of the contrarie The Text in high esteem with our low square Knights of the round Hoop The gifts and calling of God Rom. 11. 29. are without Repentance gives nothing to the adverse party but only a call to Repentance For although the Originall word be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impenitible and the Basilean Code Text. Graec. Codex Has●●eensis Syrus In●crp exalts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immutable and the Syriack shrines it non mutavit Deus Donum suum Vocationem God hath not changed his Gift and Vocation Yet this proposition is intended de Vocatione absoluta efficaci of the absolute and efficacious Vocation of predestinated persons with respect to the finall effect which assuredly followes and of the Gifts in order to it And if you wry it from this you move crokedly because Many are called but few c. And in genere it is true of inefficacious Vocation and Grace quantum est ex parte Dei as considered and weighed on God's part and on the part of his antecedent not of his consequent and judiciary will CHAP. XXVII REason as the Handmaid waits upon Scripture First if Charity be considered ex parte Subjecti on the part of the Subject the Subject being vertible and mutable Charity may be lost by actuall mutation For in regard that this Charitas viae Charity of the way doth not fill the whole possibility of the Subject and therefore is not alwaies actually nor at any time necessarily carried towards God in the time wherein it ceaseth from act the Subject being free from necessity and coaction hath power at the presentation of other concurrences to disband the Habit. Secondly if Charity be considered ex parte Habitus on its own part or on the part of the Habit the use of the Habits in us on our parts is from our will as from an active Power or Faculty and there is essentially required in our will a Reference ad utrumque Oppositorum to both the Opposites that is as well to the one as to the other in respect of which Respect or Reference the Subject or Agent is variable Thirdly The understanding of a Saint militant is capable of darknesse and offuscation and every sin descends from some kinde of ignorance Whence the Philosopher Arist in Ethic. lib. 3. Omnis Malus ignorans est Every evill person is ignorant Therefore we are then only secure of Holy Charity in our will when we are secure of perfect Knowledge in our Understanding as when we clearly see the first Truth the clear sight whereof is our Blessednesse Therefore if we are not secured by Grace from ignorance and errrour neither are we secured by Grace in the possession of Grace Fourthly The will of Man in hoc statu is mutable therfore the state or condition of it is likewise mutable For there agreeth not with our will a state of immutability or immutable Adhesion but when our will is adequately filled and hath nothing offered to it by the which it may be diverted from it's Object and it cannot be filled when any thing remaines to be desired and some strange Thing will obtrude it self as desirable untill we are united with our last End Fiftly Man is made flexible by Disoipline and therefore as before people exalted to Grace are exhorted to beware lest they fall from it Looking diligently lest any man fail Heb. 12 15. of or fall from saith the Margeant the Grace of God Sixtly I pretermit the fall of the Angels and of our first Parents also of Solomon St Peter c. And I argue thus David was a saint of God The same David committed Adultery and Murder This very Commission even in its very first adventure was a foule falling from the fair Law of God and from the gracious keeping of it and by consequence from the gracious Helps of keeping the Law whereof the chiefe is Habituall Grace If you return It was a Falling from the actuall Use of that Help but not from the habituall Possession of it It is answered It was a Falling from Habituall Grace as it was a Falling from the Law of God the Giver of Grace for the keeping it these being equally Gods Instruments and though divided in their places yet united in their Office and work And the Law was thrown out of his Keeping and Possession Againe If the inward Help of Habituall Grace be not actually us'd in the meeting and convention of circOne of the killers Steven Green was found guilty on May 07 2009 in the US District Court of Paducah and is now awaiting sentencing mstances implying our strict obligation and our just freeing of God's Honour but on the contrary the maine End of the Habit be perverted by the full and free admission of Contrary Acts the Habit being debaried of imployment when it should worke certainly fares as God fares ●he Author of the Habit and he that dwels in us by it and works by it in us who now is opposed by contrary procedings utterly thrown