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
A58206	Anabaptism routed: or, a survey of the controverted points: Concerning [brace] 1. Infant-Baptisme. 2. Pretended necessity of dipping. 3. The dangerous practise of re-baptising. Together, with a particular answer to all that is alledged in favour of the Anabaptists, by Dr. Jer. Taylor, in his book, called, the liberty of Prophesying. / By John Reading, B.D. and sometimes student of Magdalen-Hall in Oxford.	Reading, John, 1588-1667.	1655 (1655)	Wing R443; ESTC R207312	185,080	220

Infants that when they shall be capable of the Sacrament of Confirmation the Lords Supper they may receive that also The Spirit acknowledgeth no other means of Regeneration then the incorruptible Seed the Word of God 1 Pet. 1. 23. which seeing Infants cannot receive they cannot be regenerate therefore their Baptism is effectless to Regeneration We answer The major appeareth false by Tit. 3. 5. St. Peter speaks there only of those Believers who had been taught by the preaching of the Gospel comprehending under it the Seal thereof Baptism the Laver of Regeneration which is taught in that Word as a means of Regeneration Faith must go before the Sign or Seal thereof as Abraham believed first and then received the Seal Circumcision Therefore until Infants can actually believe they must not be baptized We answer That if we speak of persons of years they must first believe or make profession of their faith because by Baptism they are to be admitted into the Covenant of God and Communion of his Church to which they were formerly Aliens and Strangers But it holdeth not in Infants born of Christian Parents they being already within the Covenant and Church and so having present right to the Seal thereof So in Isaac's Circumcision at eight days old the Seal went long before the faith or profession thereof God bringeth not the blinde into his Covenant but enlighteneth them that they may know the will of God for their Salvation But Infants as such are not capable of Illumination therefore they are not to be baptized We answer 1. God calleth the poor maimed halt and lame unto the great supper that is the Communion of Christ Luke 14. 21. 2. The Greek Divines were wont to call Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination and it can be no less then impious presumption to affirm That God doth not in the Baptism of Elect Infants secretly infuse such a light as he knoweth sufficient to their salvation seeing that it is certain that as God dwelleth not in all that know him Rom. 1. 21. so neither do all those presently know him in whom he dwelleth by the spirit of illumination and regeneration until they have received such a further measure of the Spirit which is of God that they may know the things which are freely given to them of God 1 Cor. 2. 12. which appears in that Elect children are saved which without the Spirit of Regeneration none can be John 3. 3 5 and doubtless the soul of an Infant in Gods divine presence in heaven hath therein more illumination then the most knowing mortal in the world hath 3. Neither did the Apostles their selves presently understand all these things necessary to salvation which Christ taugh them neither did he propose Doctrines to them above their present capacity I have yet many things to say unto you but you cannot bear them now He patiently expected their future abilities with a What I do thou knowest not now but thou shalt know John 13. 7. which both Peter and the rest had experience of when the promised Comforter taught them and brought all things to remembrance which Jesus had said unto them and the Spirit of Truth guided them into all truth and shall we not believe that God will graciously bear with an Infants present defect of understanding which himself gives him by degrees and in such measure and time as his self appointeth 4. As Faith and Confession sufficed the penitent Thief without Baptism so Baptism the Seal of the Righteousness of Faith and Repentance sufficeth an Elect Infant dying without confession of Faith and actual Repentance and the living until he come of age and ability to know and make profession With the heart man believeth unto Righteousness and with the mouth confession is made unto Salvation Rom. 10. 10. But Infants can do neither of these therefore they profane the holy Seal who give it to them who cannot be profited thereby We answer 1. The same might have been objected against circumcision where the Seal sufficed until the sealed came to years and ability to believe and confess 2. The Apostles speaks there concerning persons of years it nothing concerns Infants as such 3. If giving the Seal to those who cannot be profited thereby be profanation of the same how often do you prophane the holy Seal How can any meer man know whom to baptize though of years and whom to put by None can foresee mens final estates but God alone We know that Judas and Simon Magus were baptized though whatsoever they confessed with their mouth 't is certain they did not believe with their heart unto righteousness Did their Baptizers profane Baptism If not how maliciously is this objected against us baptizing Infants of Believers Christ himself expresly avowing them as subjects of his Kingdom The Seals of the New Testament are perfect and spiritual But Infants are carnal and The natural man receiveth not the things of the Spirit of God 1 Cor. 2. 14. Therefore these Seals agree not to and with Infants present incapacity We answer The Apostle there speaks concerning the understanding of divine mysteries not comprehensible of profane and carnal men Now Infants being carnal as born of flesh want Regeneration that they may become spiritual and enter into the Kingdom of God and because they are by corrupted nature imperfect therefore they ought to be admitted to the ordinary means by God appointed to make them perfect The Apostle biddeth us Draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Hebr. 10. 22. Which seeing Infants cannot for present do the washing of their bodies with the pure water of Baptism belongeth to others who can have a good conscience not to them We answer The Apostle there sheweth what we who are baptized and of age ought to do and with what confidence not who ought to be baptized and so it nothing concerneth Infants till they come of age Baptism which saveth us is with the testimony of a good conscience This Infants cannot have who have no knowledge Therefore Infants ought not to receive that Baptism which cannot save them We answer 1. The Apostle speaks not there of the subject of Baptism but of the fruits and effects thereof in those who are of ripe years the fruits which indeed Elect Infants if living shall here reap in due time and into which they are for present sealed Now the outward Administration of the sign of the Covenant concerning which our present question is is one thing and the inward effect thereof another As it is also in the Word preached the Administration must be indifferently to all Mark 16. 15. whether stony thorny highway or good ground Gods Seeds-men must diligently sow the fruit and efficacy will be to Believers only Hebr. 4. 2. but that no meer man can foresee 2.

they performed see Numb 19. 2● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 70. gives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the water of Separation hath not been Sprinckled upon him so is it often named there and Levi● 4. 17. The Priest shall dip his finger in the blood and Sprinkle it Seven times c. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Lev. 14. 16. and Lev. 16. 14 15. he shall take the blood of the bullock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall sprinkle it with his finger So Numb 8. 7. Thus shalt thou do unto them to cleanse them Sprinkle water of purifying upon them So Numb 19. 18 19. A clean person shall take hysope and dip it into the water and Sprinkle it upon the Tent and upon the persons so Exod. 24. 8. Moses took the blood and Sprinkled it on the people and said Behold the Blood of the Covenant which the Lord hath made with you which signified the blood of Christ to cleanse them from sin as the water of Baptism now doth And these very Sprinklings the holy Ghost calleth Baptisms Heb. 9. 10. 13 2c where the mystery is clearly unfolded 2. From the truth thereby signified So Ezek. 36. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sprinkle you with clean water or clean water upon you and ye shall be clean how The Apostle telleth us 1 Pet. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto obedience that is by the Spirit of Sanctification and Sprinkling of the blood of Jesus Christ as Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts Sprinkled from an evil conscience and our bodies washed with pure water that is the water mentioned by Ezekiel the purifying water of baptism and Heb. 12. 24. We are come to Jesus the Mediator of the new Covenant and to the blood of Sprinkling that is the application of the blood and merit of Christ in Baptism for the remission of our sins 3. From necessary consequences from the common use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scriptures where they cannot reasonably be interpreted by dipping but by washing or sprinkling as Matth. 26. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he did not dip his whole fist into the dish but only wet his fingers therein So Matth. 20. 23. Christ mentioneth his baptism which all understand of his blood-shedding not dipping therein but besprinkling therewith So Luke 11. 38. when the Pharisee invited Christ to dinner he wondred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had not first washed before dinner it cannot there reasonably be interpreted that he had not first been dipt over head and ears in water So 1 Cor. 10. 2. They were all baptized unto Moses in the cloud and in the sea No reasonable man can think that all Israel with their wives and children were dowsed into the sea nay but they passed through dry● foot nor were they dived into the cloud but only as those who were rinsed or wetted under a rainy cloud by the drops thereof distilling on them So Mark 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the letter Except they baptize● or be baptized he meaneth not by dipping the whole into the water but as it is clearly manifested by the Holy Ghost the best interpreter of himself a little before they ear not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with common hands that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwashen and in the same place as hath hath noted we read also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the letter Baptisms of beds which was not by dipping into but though understood of tables which they commonly made of Couch-beds set together by sprinkling them with a little wate● which manner of purification they too superstitiously and commonly used As for the second clause of our minor proposition we appeal to Scriptures whether there be any express example or precept restraining baptism only to dipping over head and ears 2 In the Lords Supper the efficacie of the Sacrament is not in the quantitie of the element a little bread therein is as good and effectual as a whole loaf so here● it is not as hath been said in the quantitie of the element but in the ordinance of God and operation of his Spirit Now herein Christ never gave any precept concerning the quantum the Word and the Element make the Sacrament and a few drops sprinkled are as truly water as all Jordan 3. If Baptism in the type thereof were administred by God by sprinkling then it is lawfully and effectually so to be administred by man in the truth for in the main Analogy the truth must answer the type But Baptism in the type was administred by sprinkling infants as well as persons of years for all Israel were baptized under the Cloud 1 Cor. 10. 2. Therefore Baptism may lawfully and effectually be administred by sprinkling of water 4. That administration of Baptism whereby Christ cleanseth his Church is lawfull and effectuall But Christ cleanseth his Church with the washing of water through the word Ephes. 5. 26. Therefore that administration of Baptism which is by washing with water according to his precept Matth. 28. 19. is lawfull and effectuall 5. The Goaler Acts 16. 33. was baptized about midnight and it is improbable that he had any such store and convenience of water in his house as to dip himself and family or that they went out to some river at such a season neither was it probable that three thousand added to the Church in one day durs●in those times when Christians were so eagerly persecuted go publickly with the Apostles to the poole of Bethesda Siloam or the brook Cedron or any like place to be doused more probably they were baptized by washing or sprinkling with water as they had private accommodation thereto nor could so many in one day have been baptized by a few Apostles if all had been baptized by dipping 6. If immersion were simply necessary and of the Essence of Baptism then it might not be dispensed withall in case some sick Convert should desire it before his death for the comfort and peace of his afflicted conscience which were extream uncharitableness which belongs not to any Ordinance of God Therefore it cannot be simply necessary 7 That which can neither be proved by example of Christ John Baptist or any of the Apostles baptizing nor by any precept of Christ concerning the same is not essential or simply necessary to baptism but dipping or dowsing in baptism can neither be proved by example c. or any precept of Christ concerning the same therefore diping or dowsing is not essential or simply necessary to baptism and indeed were there to be found in Scripture any example hereof without a precept to lay the same universally upon the Ordinance it were not binding as hath been proved from Christs administring the communion with unleavened bread after supper in an upper room

the congregation of the Lord c. what not in case of their becoming proselytes nay but Ruth the Moabitess is rehearsed in the genealogie of our Savior Christ and there was but one law to him that is home-born and unto the stranger he may not bear any publick office but he might be received into Gods covenant and so be capable of all holy duties So v. 1. the maimed or Eunuch shall not enter into the congregation of the Lord c. what might he not be sealed or saved the contrary expresly appeareth Is. 56. 4 5 6 7. Mat. 19. 12. To our present purpose the Apostle gathereth that matrimonial conjunction between a believer and an unbeliever is holy because the denomination and estimate being from the better part their children are within the covenant of God by an argument from the effect to the cause 3 The Apostle discoursed not there of civil Policie but of conscience and how could it satisfie any Christians conscience to take an argument from the civil laws of any of the Nations it is notorious that among those many things were established by their laws which a Christians conscience would and must abhor yea even such divorces without the case of adultery as were in civil respects tolerated by Moses for the hardness of the Jews hearts excused not the offenders conscience though that permissive law would bear him out before men 4 When the Apostle saith the unbelieving husband is sanctified in the wife if any ask what wife we cannot say in a wife as she is only civilly legitimate for so far that husband hath as good and evident a ground of sanctification on his part and in himself without any accession of priviledge from his wife for he must needs be as lawfully her husband as she is his wife we can therefore no otherwise rationally answer then a believing wife and so on the other side Now seeing the Apostle puts it on a peculiar priviledge which is sometimes in the man when he is a believer and his wife is not and sometimes in the wife if she be a believer and her husband is not so it appears that the foundation of comfort here intended by the Apostle is laid in faith peculiar but to one of the two and not in matrimonial legitimacie common and equal to both 5 Faith which rendreth us acceptable to God in Christ purifieth us and all estates and possessions to us that sanctifieth marriage not marriage it that uniteth us by one Spirit to Christ and is therefore far more excellent then marriage which uniteth man and woman only in one flesh faith therefore gives our children a denomination and right to the seals of the covenant as they are holy not marriage which though civilly lawful may yet be impious before God as where one puts away his wife for less then adultery and marrieth another or another man marrieth her so put away it is therefore the faith and Church-priviledge of parents which thus denominateth children holy 6 The Apostle could not here mean legitimacie of children for that can neither sanctifie them nor entitle them to the seal of Gods covenant neither is sanctification here or in any other place of Scripture taken otherwise then for separating some way from some thing prophane or impious So persons times places c. are said to be sanctified which legitimation cannot do neither can holy necessarily imply no bastard for some holy men have been such neither can no bastard conclude a man holy The children of infidels and aliens from the covenant of God born in lawful wedlock are legitimate and no bastards and yet as such far from holy and bastardie though the effect and product of foul sin of parents and the childs indelible dishonour before men yet maketh them not such as belong not to the covenant of God as appears in Pharez and Zarah Gen. 38. 18 29 30. Jephtah Judg. 11. 1 2. c. it must needs be therefore that the Apostle in that term of holy signified some thing peculiar to those that are within the Church of God and not communicable to children of Infidels as such so Tertullian speaks of the unregenerate from Joh. 3. 5. he shall not enter into the kingdom of God that is he shall not be holy such every soul is counted in Adam until he be recounted in Christ. 7 We must consider that legitimacie of children which our Antagonists would here have intended is a proceed of legitimacie of marriage which is of one man and one wife joined together in matrimonie according to Gods ordinance as it is written they two shall be one flesh not they many and he that made them at the beginning made them male and female now the institution of marriage is in place of a perpetual law the violation whereof is sin and wickedness Therefore Christ refuted their objection from Moses permission of the bill of divorcement from the original and Gods first institution of marriage because he in the beginning appointed it otherwise and the same sanction is inviolable So when the Prophet would recall the Jews from Polygamie to pure wedlock he said did not he that is God the Creator make one that is did he make any more wives for Adam then one or did he at first make any more then one husband and one wife yet had he the residue or excellency of the Spirit that is he had power enough if he had pleased to have made more that therefore is illegitimate which agreeth not with the first unrepealable law and institution of God who created but one man and one woman for the fountain of all humane propagation as it is written Gen. 1. 27. God created him-male and female created be them both one flesh and so but one and wherefore one saith the Prophet that he might seek a godly seed that is a generation according to Gods holy institution which is between one man and one woman lawfully joined in matrimonie this he opposeth to their Polygamie secretly here intimating that all they are spurious who are born of Poligamie because they cannot and ought not to be esteemed legitimate who are begotten otherwise then in that matrimonie which God appointed which is only between one man and one woman Now this legitimacie all the tribes of Israel though they were otherwise holy had not in the Prophets sense but they had it in the Apostles sense 1 Cor. 7. 14. for not to question more Dan and Nephtali Bilhab the hand-maids sons and God and Ash●r Zilpah the other hand-maids sons liad not this legitimacie and yet were they and their posteritie holy to the Lord it must needs be therefore that it was from some other fountain of holiness then civil● legitimacie can give and that could be none but federal holiness from the covenant of God made with Abraham and his seed wherein he contracted to be their God and that they should be his people sealed