Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	evil_a	good_a	motive_n	1,128	5	11.3729	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10010	The saints qualification: or A treatise I. Of humiliation, in tenne sermons. II. Of sanctification, in nine sermons whereunto is added a treatise of communion with Christ in the sacrament, in three sermons. Preached, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Doctor in Divinitie, chaplaine in ordinary to his Majestie, Master of Emmanuel Colledge in Cambridge, and sometime preacher of Lincolnes Inne.	Preston, John, 1587-1628.; Sibbes, Richard, 1577-1635.; Davenport, John, 1597-1670.	1633 (1633)	STC 20262; ESTC S115180	353,805	720

how in this respect thy nature is full of all unrighteousnesse and ungodlinesse Next we will come to the Memory and you shall finde that out of order likewise that the things God commands us to remember those we are exceeding ready to forget and the things we should forget we are too ready to remember wherein I will be briefe First for the things he commands us he doth command Remember thy Creator in the dayes of thy youth In your youth you shall serve me and yet how apt is youth to forget God And for the Sabbath he bids us Remember to keepe holy the Sabbath day How apt are we to neglect it to disobey it it is out of our minds So Psal. 78.11 He would have his wondrous workes and the great Acts he did for the children of Israel Remembred but they remembred not saith hee his wonders in Aegypt And so we may go through any thing else Hebr. 12. You have forgot the Consolations c. Againe wee are ready to remember what God bids us to forget We are apt to remember Injuries yea one Injury will be thought on more than many yeares good service or many good turnes We should not do thus but should remember the benefits from God and man for the encrease of love So Idle tales we are ready to remember but good things though they be accompanied with the motion and quickening of the spirit goe out like sparkes in wet tinder they goe out againe quickly as if they had not beene So for hearing the Word Iam. 1. we are called forgetfull hearers when we are about that duty if a tale be told us in a Sermon that we can remember but what is profitable and wholesome that we forget Our minds are like strainers all the milke passes thorow them that that we should grow by that which is wholesome and necessary for nourishment runs thorow but the drosse remaines Trifles and vaine things we can remember and carry away with us and this is the sinfulnesse of our memories You may call it weaknesse of memory and may thinke that it is not so great a matter No it is not the infirmity of thy memory but the corruption of thy nature if we forget other things as much it were another case but because holy things are spirituall and the frame of the heart is nought our corrupt ill disposition makes us ready to forget them and more than that there is a carelesnesse in our minds we regard not the things of God but every vanity we regard and our minde is instant thereon and that is the reason we remember it but forget the things that concerne God and our Salvation Come we from the Memory to the Conscience The Conscience of a man is that which should have life It should be like Iobs last messengers to bring us word that all the rest is dead There should be a remaining light of Conscience to tell us that all the rest of our faculties are dead disordered and corrupted but looke upon the Conscience you shall see how short it is in that which belongs to it and it is a great matter to have that out of order There be but three Acts of the Conscience and it is disordered in them all The first Act of the Conscience is to be a Remembrancer to be a faithfull Register to set all downe and to present it to us but it is a false Register like the Steward in Luke that when there were hundreds set downe fifties So the Conscience sets downe things by halfes it thinkes not what is done it recals them not if it were as it should be it would recall our sins and their Circumstances in another manner than they doe And so is in that regard corrupt The second Act or office of Conscience is to instigate to good and to restraine from evill but in this you shall finde it exceedingly corrupted In this Act there be three Vertues which should be in the Conscience The first is Clearnesse the Conscience should be so cleare as to see all things that are amisse but in this it sailes exceedingly Tit. 1. It is said Their minde and Conscience are defiled marke that looke as in a Glasse which is in it selfe cleare when it shall be covered with dust it showes nothing it presents not things clearely for it is defiled so the Conscience of man should be cleare as a bright looking-glasse that should present every thing that is amisse in a mans heart or life but it is defiled and you can see nothing by it The second vertue in this Act of Conscience is as to see sins clearely so to feele them to be sensible of them like a fine flesh which is sensible of the least prick or like the eye that is sensible of the least mote Now in this it failes more than in the other there is a brawninesse growne over the Conscience and in some it hath lost all sense and therein you may see the Corruption of it If you looke to the Glasse and there finde swearing to be a sin you are not sensible of it you feele it not But there is a third Vertue wherein it failes more than in these two It should stir us up and give us no rest till it had constrained us to doe the good thing God commands and restrained us from the Evill he forbids it should awaken us but it being dull and sleepie stirres up sometimes good purposes thereby awaking us but it lets us fall asleepe againe we can rest in sin we can sin and our minds be quiet in it and can put off our turning to God This is a great Corruption of the Conscience which should amaze us This is the sinfulnesse of it which should perswade us that our natures are full of all unrighteousnesse and ungodlinesse Last of all the third office or Act of the Conscience is to accuse aright and excuse and in this we shall see it failes as much as or more than in any of the other But you will say the Conscience is ready enough to accuse it is true but the light it hath by which it is able to see sin and to accuse us for sin it abuses and perverts to a wrong end for this you shall finde in the Conscience when we preach the Law and the Conscience should joyne with us to accuse then it excuses making every thing seeme small and little And againe when we preach the Gospel and the Conscience should excuse then it accuses my sins are so great and many that there is no mercy for me And this perverting of the light this excusing when it should accuse and this accusing when it should excuse causeth us Declinare Ictum to scape the blow of Law and Gospell and we are robbed of the fruit of both because the Conscience doth not his part aright And so you may see how farre off you are from a good Conscience But

you will say I doe many things in secret out of Conscience and I hope it is not so much corrupted I will adde this then to that I said before you must know it is not a good Conscience which only suppresseth and restraineth from evill The matter is in what termes it stands with God If it looke on God as a chast loving wife lookes on her husband or a son on the father that out of reverent loving respects feares to offend him because they prize their favour more than any mans favour in the world and after this manner restraines it is a good Conscience but if it restraine us as a servant is restrained under an hard master or as a theefe under the Iudge trembling at his word at his Iudgement this is not a good Conscience Your Conscience may restraine you from many things nay you may doe many things in secret between you and God alone and yet for all this have no good but an evill Conscience So you see the corruption of man in the Vnderstanding Will Memory and Conscience I will adde another and that is the sensuall Appetite And this you shall finde exceedingly out of order above all these faculties I have named it is ready to run over and beyond all measure By this I understand that appetite in a man by which he taketh pleasure in sensible things such as are conveyed by the eyes the eares or the taste set any object before it it is ready to run out quickly by inordinate affections as to women to meat and drinke to any kinde of sport or recreation or sensible thing How corrupt is this sensuall Appetite How prone to evill How ready to run out to breake over the Pale to goe aside the rule If any delightfull object be propounded how ready is it to embrace it But you will say and indeed it is Bellarmines quarrelling The rebellion of the sensuall Appetite is but naturall the same that is in beasts because before originall sin was committed he was in the same constitution there was such rebellion between the sensual appetite and reason as there is now and therefore being naturall it is not sinfull But this is his Errour though every man be hereby ready to excuse himselfe thinking the rebellion of the sensuall Appetite not to be so great a matter But to take his owne words he saith the same as it is in Beasts It is true if it were with us as it is with beasts it were no sin and so not a thing which gives us cause to be so much humbled for in beasts the sensual Appetite hath no superiour governour but is supreme To expresse it to you Take an horse in a pasture that is loose and free if he run up and downe and play we finde no fault with him for he is loose but if he doth this under the bridle when the rider is on his back will you not now reckon him a stiffe-necked horse and count it a fault in him for there is a rider on his backe So for this sensuall Appetite in beasts where there is liberty and no superiour command to keepe them in order the beasts are not to be blamed But take a man where God hath set reason above the sensuall Appetite and grace above reason to guide it in him this sensuall Appetite rebels against reason which it should obey and this shewes it to be a great sinne in men considering that reason should be the rule to guide and keepe in the sensuall Appetite for God hath giv●n it for that purpose Indeed some desires are naturall Christ desired life which was lawful and a right object of desire but take this withall it was perfectly subjugated and brought under and made obedient to the will of God as his will was holy and sanctified So we may desire meat and drinke but many times the Law of God may forbid it as in many cases it doth for it may differ from the will of God as it is holy and yet in it selfe it may be right Here is no more but subordination required But when this runnes out amisse affecting of things inordinately though you doe suppresse it yet that affection is sinfull and you must be humbled for it God sees it in you and it is hatefull and abominable to him These things I should make use of But I am lesse carefull of that because all these points are immediately usefull Why It is to make you know your selves and to be acquainted with the corruption of your nature And doe not you thinke it to be enough that this be as an hand in the margent pointing to the corruption of your hearts or that you may content your selves with the contemplative knowledge of these things so to cause a new light to shine in your understanding Our end is to make you examine the corruption of your natures your disobedience your rebellions to see how you have behaved your selves to be acquainted with your owne particular sins your owne particular failings and to labour to bee humbled for them Otherwise you may have a knowledge of these Truths but not a saving knowledge and such as wil be profitable But this you shal see when I come to make use of them And now for the Sacrament these things be of speciall use because as you heard before out of Levit. 23. On the day of reconciliation when an atonement was to be made he that afflicted not his soule was to be cut off from his people When we come to the Sacrament there is a reconciliation an atonement to be made in a speciall manner What must you do then Afflict your soules consider your sins see what debts you have run into see what corrupt natures you have and likewise know what you have in Christ and rejoyce therein for those must goe together an humbling of the soule for sin and rejoycing in CHRIST for your Deliverance from it The end of the Second Sermon CERTAINE SERMONS VPON HVMILIATION The third SERMON ROMANS 1.18 For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men which with-hold the Truth in unrighteousnesse THe last faculty is The Affections and here you shall find exceeding great cause to say that they are full of unrighteousnesse and ungodlinesse for they come like a mightie Tempest like a turbulent wind that carries us away even then when we are well set The disorder of them exceeds the disorder of all the rest for they are quickly moved nothing sooner and when they are moved they are exceeding apt to exceed to transcend their limits for such is the fullennesse the awkednesse and waywardnesse of our affections either they are not active not placed where they should be or if they be placed as they ought to be they are ready to run over to over-love and over-grieve and over-joy I say where we may love lawfully and rejoyce lawfully they are readie to exceed If I should come

tels us this must be done and this must not be done so there is a Treasure first of speculative then of practicall Truth But besides them there is in the third place another thing issuing from both these which shoots it selfe into the wil and affections And that is it which the Schoole-men call Synteresis that is a certaine Inclination to that which is good and a reluctance to the contra●y There is in naturall men not onely a light to know that this is good or not good and a Conscience to dictate this you must doe or not doe but there is even an Inclination in the will and affections whereby men are provoked to doe good and to oppose the Evill And therefore the proposition is true that naturall men have some truths because they have this Inclination remaining even in the worst of them As the aire though it be darke in the night yet there is a little light though it be very little by which we can discerne something So that thus farre men may go to know the Truths of God to have a practicall knowledge of them to have an inclination to that which is good and a dislike to that which is evill Secondly whence comes this knowledge It comes from IESUS CHRIST the second Person in the Trinity Ioh. 1. Iohn was not the Light but he was the true Light which enlight●neth every man that comes into the world It is he that infuses light into the heart of every man as he is the true good that makes good and as it is true fire that begets fire so it is true light that enlightens Iohn was not that Light neither is any Minister of the Gospell for they enlighten onely by way of propounding the object but Christ opens the understanding and puts light within therefore he is the true Light Now thirdly for the Extent of this to know how farre it reaches It enlightens every man that comes into the world none is excepted every man hath a part in this Light And if that be questioned hath every man such light such Truths revealed to him by which he knowes what he ought to doe in a great measure and what he ought not to doe the Apostle proves it by foure Arguments in this Epistle to goe no further for proofe First they must needs know much for they have meanes to know it The invisible things of God are made knowne by the things they see The heavens are the worke of his hands and they declare it and every man understands their language If we should preach in Greeke or Latine every man haply could not understand us but their language every man understands Secondly Every man hath thoughts excusing or accusing him saith the Apostle Rom. 2.14 which shewes that he hath this Light for that proceeds from Conscience and light shewing what is evill and what is good there is a secret remorse of Conscience in the worst Thirdly They doe the things contained in the Law therefore they shew the effect of the Law written in their hearts they doe many morall things which shewes that they have the Morall Law And last of all they judge other men they are able to finde fault with the best to spie out what is amisse in the most holy man and be ready to blame him for it Rom. 2.1 Thou which judgest another doest not thou condemne thy selfe All this makes the point evident that every man is enlightned And so you see what this Truth is where it is placed whence it comes and how farre it extends And now we come to the second particular to shew how it is with-holden It is with-holden saith the Apostle out of unrighteousnesse that is after this manner When men know that such things are true and that they ought to doe them yet out of their love to and delight in their unrighteous lusts they practice not according to knowledge they have some light in them but their darknesse will not suffer that light to shoot forth it selfe into their actions into their whole Conversation As it is excellently expressed in Iohn 5. a place worth your considering The light shone in darknesse but the darknesse comprehended it not or the darknesse received it not The meaning is this When Christ shines in the hearts and Consciences of men there the light stayes it goes no further it is shut up within the wals of their Consciences within the compasse of that one faculty it doth not shed it selfe into all the rest of the soule therfore it doth not enlighten the soule though there be some light yet it doth not turne the darknesse to light and thence it is that it is imprisoned for it is shut up and cannot put it selfe forth Thus the light in a naturall man is shut up As for example Take the light of a Starre in a darke night and compare it with the light of the Sunne the Starre will shew it selfe and no more it cannot turne the darknesse to light but the light of the Sunne though never so little look in what measure it appeares it scatters the darknesse from East to West So there is light in the mindes of men which is but as a Starre in a darke night which doth not take away the darknesse but if it be a sanctifying light it is like the light of the Sunne not shut within a narrow compasse but spreading it selfe into all the parts of the soule Or as if a candle be brought into a roome it lightens all the house but if it be a sparke of fire it shewes it selfe and glowes and does no more it doth not enlighten the house It is so in carnall men before Regeneration all the light they have doth but glow in their brest shewing it selfe there and making it evident that they have such knowledge but it is not a Candle that enlightens all the roome that enlightens all the corners of the soule Therefore in Matth. 6. Christ speakes of a single eye when the eye is right it makes the whole body full of light that is when the knowledge is right indeed when the knowledge a man hath is sanctifying and powerfull then it enlightens a man round about that he may see which way to goe but if it be a common light which he termes a double eye it will not sufficiently direct Like those holy men that the Apostle speakes of Philip. 2.15 that shine as lights in the world that is men see them they looke on them but they doe not change their darknesse into light or like that light spoken of by Peter 2 Pet. 1.19 that shineth in a darke place If you will know what is the reason that there should be a light in the Conscience and the minde of a man which neverthelesse worketh not on the will and affections but is shut up there I answer There is a double reason The first is that spoken of in 2 Thess. 2.10 They received the Truth but not the love of

false grounds may be as secure as another that hath peace on the best grounds and this imitates true faith So a man that is naturally meeke may carry it better than one that hath true meeknesse therefore it is hard to finde the difference But if you looke to the principles whence they come the masters whom they serve you shall finde they may be good all the way but not at the journeyes end they have an ill scope they ayme at a wrong marke Let them have what they will Circumcision nor Vncircumcision availes nothing unlesse they be New Creatures else God regards them not And so much shall serve for Excuses Now adde this to the rest labour to aggravate your sin by removing the Excuses which the nature of man is witty to invent use the ordinance of God which hee hath appointed to humble you and to worke these things on your hearts and that is his Word Ier. 23.29 Is not my Word as fire and as the hammer that breaketh the stones The scope of the place is to shew the power of preaching the Word purely what is the chaffe to the Wheat you shall know my Word and distinguish it from the word of men my Word when it is right is as a fire which melts and thawes the hearts of men and as an hammer to break their strong and stony hearts Come to the Word powerfully preached as it is in its owne nature delivered in the Evidence of the Spirit as it should bee and it will bee a meanes to soften the heart and breake thy stubborne spirit as an hammer and fire not suffering thee to be at rest untill thou commest under the power of it And if with this thou art not satisfied goe one step further to the Spirit of God thou must have a spirit of Bondage else thou canst expect no power All that we have said in drawing this mappe of sin in adding these aggravations and removing these excuses is nothing if God give not a spirit of Bondage to cause you to feare for it is that that makes the Law effectuall as the Spirit of Adoption makes the Gospel no man without it can see sin with a saving and feeling sight But how doth it worke this effect in a mans heart Not by making him feare God as a slave for that the Holy Ghost will not doe therefore that is not an Act we can attribute to him but my meaning is The Holy Ghost by the spirit of bondage enlightens a man to see his sin and the sentence of the Law against it and to judge of his estate with a righteous Iudgement and when he sees things as they are hee knowes and feeles the bondage he was in before though before he felt it not I say the Holy Ghost enlightens us which enlightning discovers to us and convinceth us of sin and then we looke on the Law and there finde Cursed is hee that continues not in all these Commandements to doe them Then observing our hearts and seeing how farre wee are from that rectitude the Law requires our spirits begin to feare like a man in bondage that is shut up in prison and in danger of his life therefore as for the Word so labour for this Spirit the Word is a sharp sword but how can it wound us without an Arme to handle it And when you have done that you will easily doe the thing I have exhorted you to do that is you will then come to Christ you will not stand to cheapen the Kingdome of God but you will buy it though you give all you have for it and yet will thinke you have a good bargaine you will not seeke the Kingdome of God in such a lazie and laxe and remisse manner as you were wont to doe but will take it violently And if you come to God after this manner if you be driven out of your selves and see what your owne righteousnesse is that it will not serve your turne and therefore seeke for a righteousnesse at his hands you may be sure he will not deny you You may see what Paul saith Galat. 3.8 That you may be assured that seeking you shall obtaine saith he If an Angell from heaven preach another Gospell or if I my selfe should doe it beleeve not the Angell and let me accurst As if he had said I have made this Truth knowne that you shall be justified by meere Grace without workes that you are to come to Christ with an empty hand bringing nothing with you If any man now should question this Gospell and thinke to bring something of his owne and will not sticke to this cleare promise nay if an Angell come from heaven and contradict it let him be accursed This is the true Gospell and you may beleeve it If you can therefore doe as Paul did Philip. 3.9 That reckoned all as drosse and dung that he might be found in Christ not having his own righteousnesse of the Law but that which is through faith in Christ. That when you came to see your condition you desire the righteousnesse of Christ with that earnestnesse that he did when he reckoned all as drosse and dung even his own righteousnesse which he knew would not serve the turne If I say thou canst thus goe to Christ knowing that no antecedent condition is required but onely thirsting for him being fully perswaded that thine owne righteousnesse is unsufficient and having a saving and firme knowledge That mans nature is full of all unrighteousnesse and ungodlinesse Christ cannot deny thee he will receive the to mercy We will now briefly come to the next point and that is this There is a revelation of wrath against all unrighteousnesse of men And that is another thing that will humble us for there must be two things to doe it one is to see our sins to know that there is no worth no excellencie no worthinesse at all in us And the second is to have an apprehension of wrath due for sin and so his misery under the same Though a man be never so miserable yet if he have a bottome to stand on he will not goe to Christ but when hee sees his owne nothingnesse and withall that the wrath of God hangs over him so that he must sinke utterly and that there is no way to helpe him when both these concurre a man is humbled Men may have one without the other As the Scribes and Pharisees O yee Generation of vipers who hath warned you to flie from the wrath to come they were sensible of wrath and had so much to humble them but they did not see that viperous serpentine evill disposition that was in themselves Againe many men may see their sins and acknowledge the insufficiencie of all they have but they are not sensible of wrath God hath not charged sin upon their consciences nor revealed his wrath and therefore they goe on in a senselesse manner and are no more moved with the other

man what 2 73 Old man must be mortified 2 83 Old nature to be abhorred 2 114 Old custome wee are redeemed from 2 122 All that is Old must bee pulled downe 2 127 Grace takes not away Nature but the Oldnesse of it 2 129 Omission Sinnes of Omission 1 73 Omission of acts ibid. Omission of graces 1 75 Omission of occasions ibid. Opinion Opinion advanceth the Creature in our thoughts 1 266 Originall sinne Originall sinne 1 40 Originall sinne how it is one sinne and many 1 42. How it is privative and positive ibid. Actuall sinne leads us to Originall 1 103 Others Sinne excused from the badnesse of Others 1 106 Successe of Others with God should encourage us 2 29.3 21 Outward Men fare not the worse in Outward things for holinesse 2 43 Overcome To Overcome what 3 76 P Parents NAture received from Parents 2 96 Passeover Passeover why eaten with sowre herbes 1 25 Peace Peace one benefit by Christ 3 75 Pearle Zealous men Pearles 1 287 Personall Men condemned for their Personall sinnes 1 39 Perswade Hard to Perswade men in Divinitie 1 45 Perfect Of Perfect walking with God 1 260 Pleasant That which is natural is pleasant 2 110 Plentie Plentie one priviledge by Christ 3 74 Portion God is a Christians Portion 3 85 Poore Out of Christ we are Poore 2 209 To be Poore What 2 210 Power Power of Gods wrath 1 115 Practise Practise sets the Truth at liberty 1 173 Want of Practise of known truths a great sinne 1 200 Prayer prayer sets the Truth at libertie 1 172 Prayer stops Gods wrath 1 301 Prayer unites us more to Christ 2 180 Preaching The Ministers businesse in preaching 2 156 To see how the Word workes in the Preaching of it 2 164 Pride Pride of the will of man 1 50 Prize New Creature how to be Prized 2 79 See Christ. Priviledges Priviledges of a Christian reall 2 219 Prophane Difference betweene civill men and Prophane 1 127 Professe Truth not Professed is unrighteously detained 1 211 Pronenesse Pronenesse to sinne no excuse of it 1 29 Promise Promise of God should incourage us to pray 2 22 Punishment Punishment of with-holding the Truth in unrighteousnesse 1 138 Purpose Good Purposes in extremitie seldome true 2 99 Good Purposes nothing without change of nature 2 102 Q Qualitie NEw Qualitie infused in sanctification 2 71 New Qualitie what ibid. R Reason TRansubstantiation against Reason 3 11 Record Sins committed remaine on Record 1 277 Recreation Recreation too much used is an impediment 1 208 Reformation Reformation must be joyned with fasting 1 250 Reformation a remedie against Gods wrath 1 280 Relapse Relapse into sinne 1 28 Relish See Knowledge Religion Religion impaired by the neglect of the Sabbath 1 256 Reluctancie Reluctancie in the Saints when they sinne 2 134 Remaine Sinnes Remaine in Gods people 2 90 Remember Remembrance Memory corrupt in that wee ought to Remember 1 53 Conscience corrupt as it is a Remembrancer 1 55 End of the Sacrament to bring Christ to Remembrance 3 4 Renewed How to get our natures Renewed 2 116 Reprobation Election and Reprobation how frustrate 2 150 Rest. Men prone to Rest in duties 1 249 Rest a motive to take Christ 2.186.3 68 Restraine Conscience corrupted in its Restraining power 1 56 Riches Riches for what end they serve 2 210 Riches of a Christian is Christ 3 77 Riches by Christ what 3 78 Riches the property of them 3 80 Righteousnesse Righteousnesse of Christ imputed 1 39 See Iustifie S Sabbath SAbbath ought to be sanctified 1 255 Antiquitie of keeping the Sabbath 1 256 Vsefulnesse of keeping the Sabbath ibid. Sacrament Sacrament a seale of the Covenant 2 22.3 15 Sacrament the end of it 2 25.3 4 Sacrifice Two things in Sacrifice 2 86 Salvation Being in Christ the ground of all Salvation 2 171 He that beleeveth hath Salvation 2 197 Damnation and Salvation of great moment 2 199 God desires mans Salvation 3 20 Sanctification Iustification and Sanctification inseparable 2 4.17 Sanctification how it riseth from Iustification 2 5 Sanctification what 2 13 Incouragements to pray for Sanctification 2 22 Sanctification the necessity of it 2 33 Sanctification how to prise it 2 36 Not to challenge Iustification without Sanctification 2 44 Cloathing of the soule in Sanctification 3 95 Satisfie Spirituall food Satisfieth 3 89 Seales Two Seales 3 19.54 Schoole-master The Law a Schoole-master how 1 11 Scripture Gods truth manifested in the Scripture 1 182 Transubstantiation against Scripture 3 13 Secrets Secrets of God not knowne by carnall men 1 154 Selfe-love Sel●e-love sanctified 2 13 Sense The new life hath new Senses 2 40 Present Sense a signe of the New Creature 2 49 Transubstantiation against Sense 3 10 Sensible Sensiblenesse of conscience lost 1 56 Spirituall things Sensible 2 220 Sensitive appetite Sensitive appetite corrupted 1 58 Selves Men must be humbled to know them Selves 1 14 Serve One part of the covenant to Serve Christ 3 25 Wearinesse in Serving sin 3 69 Short See Naturall Sinne. Sinnes thought to bee lesse than they be 1 27 Sinne aggravated by circumstances 1 89 Difference in Sinnes 1 96 Sinne wee should labour to see what it is 1 118 Frequencie of Sinne argues want of faith 1 255 Difference of men in regard of Sinnes 1 281 Zeale against Sinne 1 290 Striving against Sinne 2 53 Turning from Sinne a part of the Covenant 3 25 See Personall and Wrath. Sincerity Sincerity wanting in carnall mens actions 1 159 Sincerity little at the first 2 113 Sicknesse Sin the Sicknesse of the soule 3 71 Sleepe Sinne seemes dead when it is a Sleepe 2 85 Small Men excuse sinnes by thinking Them Small 1 230 No sinne Small and why 1 282 Species Hatred sets against the whole Species 1 290 Spirit Good things in evill men wrought by the Spirit 1 144 Morall vertues the gifts of the Spirit 1 158 Worke of the Spirit in sanctification 2 5 Spirit workes holinesse 2 21 Sorrow Sorrow corrupted 1 67 Sinne excused by pretended Sorrow 1 233 Soule Matters of the Soule of great moment 2 199 Soule to bee regarded especially 2 200 T Taking TAking of Christ what 2 185.3 24 No losse by Taking of Christ 2 222 Two things should invite us to Take Christ 3 45 Taught Nature cannot be Taught 2 97 Temptation The lesse Temptation the greater the sinne 1 95 Sinne excused from Temptation 1 227 Evill men doe good for want of Temptation 2 135 Thanke See Truth Thoughts Thoughts corrupted 1 68 Thoughts the importance of them 1 69 Thoughts of two sorts 1 91 Thirst. Thirst satisfied in Christ 2 202 What Thirst heal'd in the Saints 2 204 Transubstantiation Arguments against Transubstantiation 3 3 Fathers not distinct against Transubstantiation 3 66 Transubstantiation set abroach by Damascene 3 67 Transubstantiation brought into England 3 68 Treasure Gods wrath a Treasure 1 273 Trust. Trust in God the nature of it 1 258 Truth Truth with-held in