Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	draw_v	faith_n	sprinkle_v	1,168	5	10.6414	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19487	The anatomie of a Christian man VVherein is plainelie shewed out of the VVord of God, what manner of man a true Christian is in all his conuersation, both inward, and outward. ... By M. William Covvper, minister of Gods Word.	Cowper, William, 1568-1619.	1611 (1611)	STC 5912; ESTC S108976	153,437	332

blindnesse not to see the inabilitie of our naturall will to any good vulnerata sanciata vexata perdita est vera confessione non falsa defensione opus habet Hee that saith that Man per Naturae vigorem may thinke or make choise of any good pertayning to eternall life hee is deceiued with the spirit of Herisie Quod amissum nisi à quo potuit dari non potest reddi vnde ipsa Veritas dicit Si vos Filius liberauit tunc vere liberi eritis But most clearely doth the Apostle decide this controuersie by declaring our naturall inabilitie to any good when hee saith the naturall man hath such a minde as cannot vnderstand the things of God and such a will as is not subiect to the Law of God nor yet can be to wit so long as it abideth a naturall will not renued by the grace of Regeneration And hereunto these words of Bernard may serue for a cleare commentarie Nescio quo prauo miro modo ipsa sibi voluntas peccato in deterius mutata necessitatem facit vt nee necessitas cum voluntaria sit excusare valeat voluntatem nec voluntas cum sit illecta excludere necessitatem I cannot tell by what meruailous and wicked manner it is come to passe that the will being changed to the worse hath brought vpon herselfe a necessitie of euill doing in such sort that neither the necessitie seeing it is voluntarily brought on can excuse the will nor yet the will seeing it is snared and allured can exclude the necessitie And againe in the same place Ita anima miro quodam malo modo sub hac voluntaria quadam male libera necessitate ancilla tenetur libera ancilla propter necessitatem libera propter voluntatem quod magis mirum magisque miserum est eo ipso rea quo libera eoque ancilla quo rea ac per hoc eo ancilla quo libera But this cursed corruption of our will which by nature is contrary both to Gods will and our weale is cured by the renuing grace of Christ in the regeneration For the first lesson Christ Iesus doth teach his Disciples that enter into his Schoole is to denie themselues to captiue their will and to submit themselues in all things to the will of God As the Christian carefully keepes the light of God as a heauenly Oracle in his mind so in all his resolutions and actions he will not conclude farre lesse enterprise till first hee enquire what is the will of God The Censure But now the great multitude of professors who liue so addicted to their owne will as if they had not a superiour in heauen euidently proues they are not all Christians indeed who now vsurpe the Christian name CHAPTER IIII. Of his Conscience The Lords Command THis Commandement commit I vnto thee that thou fight a good fight hauing faith a good conscience 1. Tim. 1. 19. for if thy hart condemne thee God is greater then thy hart and knowes all things but if thy heart condemne thee not then hast thou boldnesse toward God 1. Ioh. 3. 20. Yea a good conscience is a continuall feast Prou. 15. 15. walke therefore before me and be thou perfect Gen. 15. and draw neere to mee with a true heart in assurance of faith sprinkled in thy heart from an euill conscience Heb. 10. 22. The Christians Prayer for Grace to obay this Command O Lord my God I humbly pray thee make my hart stable vnblameable before thee in holinesse that I may serue thee with a pure conscience and may walke before thee in truth and with a perfect heart doing that which is good in thy sight that so thy peace which passeth all vnderstanding may preserue mine heart and minde in Christ Iesus The Christians Practise of this Command I Haue in all good conscience serued God vnto this day Act. 23. 1. yea in all things I haue a good conscience desiring to liue honestly Heb. 13. 18. And herein also will I for the time to come endeuour my selfe to haue alway a a good conscience toward God and man Acts 24. 16. setting the Lord alwayes before mine eyes Psal. 16. and doing all things as in the sight of God Heb. 4. 13. I will keepe my righteousnesse and not forsake it my heart shall not reproue mee of my dayes Iob. 27. 6. so shall my reioycing be the testimonie of my conscience that in simplicitie and godly purenesse not in fleshly wisdome but by the grace of God I haue had my conuersation in the world 2 Cor. 1. 12. THE OBSERVATIONS COnscience is to be considered in her Nature and Office As for the nature of Conscience it is better felt then it can be discerned for in it wee feele not onely an vnderstanding power as is in the minde but also an agent or working power as is in the will so that it is not a faculty Theoricke onely as the vnderstanding nor practicke onely as the will but compounded and mixt And that it is a different facultie from them both is euident by this that it sits in the soule as a Controller both of the thoughts of the minde and desires of the will As for the office of Conscience we may define it thus It is a spirituall iudge depute by God the supreame iudge and placed in the soule of man to determine of all his actions with him to excuse him or against him to accuse him and that for the conuersion of some and conuiction of others First then it is Gods deputie which vnder him houlds court in the Soule of man for euen the word of Conscience imports that there is another with it vpon the knowledge of our secrets Science may be of one alone but Conscience is of moe then one which are priuie to the same knowledge The same is euident from this that Conscience is said to beare witnesse where of necessitie wee must distinguish betweene him to whom the witnesse is borne and him of whom it is borne the witnesse bearer is Conscience the partie of whom the testimonie is made is man The great Iudge who together with Conscience knowes our secrets is God wherefore also Saint Iohn couples God and Conscience together for they know our deeds together and will iudge them together That Conscience is Gods deputie it warnes vs not to despise the iudgement of Conscience for the Lord in the end will ratifie the sentence of Coscience If Conscience vpon light condemn vs God who is greater then Conscience and knowes much more then Conscience doth know will much more condemne vs. An example whereof wee may see cleerely in Adam who immediately after that hee had sinned ranne away and hid himselfe among the bushes No man pursued him no Angell reprooued him the Lord was not yet come to iudge him onely he found himselfe condemned in