Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	heart_n	pure_a	sprinkle_v	1,554	5	10.8871	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

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

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

every man have praise of God The Apostle speaketh not in that place against any judiciall proceedings but against private rash and uncharitable judging of our brother and taking his words in the worst part without any just ground or censuring not so much his outward actions or speeches as inward intentions known only go God Such perverse judging our Saviour condemneth Matth. 7. 1. And this Apostle Rom. 2. 1. Therefore thou art unexcusable O man whosoever thou art that judgest As in the skye sometimes there is cleare light and perfect day sometimes perfect darknesse and yet besides these a third condition which we call twilight neither so light as day nor so dark as night so the actions of men for which they are questionable in Spirituall or Temporall Courts are of three sorts some are altogether hidden of which there can be brought no sure proofe nor strong presumption the judgement of these must be reserved to the last day when Christ shall reveal the secrets of all hearts some are done as it were in the face of the Sunne whereof there may be strong and evident proofes brought in such cases a Judge ought to proceed secundum allegata probata and not put the conscience of any man as it were upon the wrack to extort the truth from him by oath Lastly some are of a mixt nature neither fully open and manifest nor altogether hidden such whereof there are strong presumptions and a generall fame but no pregnant proofe in such cases the oath ex officio is of use whereby the truth may be more and more discovered and the party either cleared upon his deniall or convicted upon his confession or held pro confesso by his evasions and tergiversations and refusing to be put to the test of his oath ARTIC 6. Concerning the office of the Civill Magistrate THere remain many other errours of the Anabaptists some blasphemous as the denying the incarnation of Christ from the substance of the blessed Virgin some impure and lascivious as maintaining the plurality of wives some drowzie and sottish as the casting of the soule into an Endymion sleep untill the day of judgement But because these absurd positions are not at this day generally owned by our Anabaptists the last errour which I intend to encounter at this present is that pernicious assertion of theirs concerning the exauctorating all Civill Magistrates whereby they dull the edge or wring out of their hands the sword of justice Other of their errours fight against the Church but this against the State others agaisnt piety but this against Politie yet as Velleius in Tully goeth about by reason to prove that nothing is more hurtfull to man then the gift of reason so this errour against policie is most politickly devised by them for there being but two censures which any need to fear the Ecclesiasticall and the Civill and they regarding not the Ecclesiasticall because they are out of the pale of the Church if they could keep themselves out of the reach and stroake of the Civill sword all were cock-sure with them they might every where securely both vent their errours and practise their villanies This is the true reason why they so vehemently contend that the coercive power of the Magistrate can no way consist with the perfection of Christianity Now although the Civill Magistrate be ordained of God for the suppression of all vice and heresie yet above all other he ought to have an eye to this for this hath a peculiar antipathy to Magistracie The Magistrate shall beare his sword in vaine indeed if he let other heresies grow but if this thrive in any Kingdome State or Common-wealth he shall not beare his sword at all There is that contrariety and repugnancie between this heresie and that calling that if Magistracie doe not speedily root out this heresie this heresie will extirpate all Magistracie for thus much it professeth in formall tearmes ANABAPTIST No Christian may with a good conscience execute the office of a Civill Magistrate REFUTATION Before I cut off this heresie against the materiall sword with the sword of the spirit which is the word of God I will present to the Anabaptists a glasse wherein they may see their own faces drawne to the life Saint Peter and Saint Iude speaking against false Prophets in their dayes so describe them that all men may see who were the Grand-Fathers of these Hereticks who trouble the Church at this day They walke saith Saint Peter after the flesh in the lust of uncleannesse and despise Government and Dominion Presumptuous are they selfe-willed they are not afraid to speake evill of dignities whereas Angels which are greater in power and might bring not railing accusation against them before the Lord but these as naturall brute beasts made to be taken and destroyed speake evill of the things they understand not and shall utterly perish in their owne corruption I intreat the Reader to take speciall notice of the words of these two Apostles which fall so pat upon our present Anabaptists as if the Apostles had particularly aimed at them But to leave p●urtraying them and fall to refuting them ARGUMENT I. Every office appointed by God for the administration of Justice and preservation of peace both in Church and Common-wealth may with a good conscience bee executed by a Christian called thereunto But the office of Civill Magistrates is an office appointed by God for the administration of justice and preservation of peace both in Church and Common-wealth Exod. 18. 20 21. 2 Chron. 19. 6. 7. 11. Prov. 8. 15. Dan. 2. 21. Ergo the office of a Magistrate may with a good conscience be executed by a Christian. ANABAPTISTS ANSWER Although God appointed Magistrates in the time of the Law and the Iewes were kept in order by them yet it followeth not that Christians may exercise that power one over another or that they need any Civill Magistrate at all for they are called by Christ to a greater perfection They must not resist evill but give place to wrath REPLY There is a like necessity of the office of a Judge and Magistrate as well under the Gospell as under the Law For both the Scripture teacheth us Acts 6. 1. 1 Cor. 3. 3 4. 6. 6 7. Phil. 3. 18. Iames 4. 1. and daily experience sheweth that such disorders fall out among Christians as did among Jewes and that through the corruption of our nature we are subject to those passions that unlesse the Civill Magistrate interpose his authority there will be no quiet and peaceable living and if the malady still remaine we must use the remedy which God hath appointed It is false which they affirme that Christ in the 5. of Matthew addeth any thing to the law which the Prophet David Psalme 19. 7. affirmeth to bee perfect converting the soule but only he vindicateth it from the corrupt glosses and false interpretations made thereof by the Scribes and Pharisees For even