Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	faith_n	heart_n	sprinkle_v	2,758	5	11.3113	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12705	A sermon preached at Cheanies the 14. of September, 1585, at the buriall of the right honorable the earle of Bedforde, By Thomas Sparke Doctor of Divinitie	Sparke, Thomas, 1548-1616.	1594 (1594)	STC 23023; ESTC S114843	60,544	120

verse 11. And besides all this the spirite of GOD inwardly in the heartes of all such teacheth them to crie Abba Father Romanes 8.15 and testifieth to their spirits that they are the children of God ver 16. and so sealeth them vp to the day of redemption 2. Corint 1.22 Vpon which euidence to grounde an assured confidence to enioye the thing promised who may not Yea the Lord hauing giuen such euidence ground vnto vs of assurance who seeth not that this notwithstāding to doubt whether the thing promised shall bee giuen vs or no is most horrible sinne against the Lorde calling his trueth into question 1. Iohn 5.10 And therefore whatsoeuer they say to the contrary wee know it is our dueties to yeelde vnto the exhortation made to all them that beleeue aright in Christ Heb. 10.19 c. which is this Seeing therefore brethren that by the bloud of Iesus we may be bolde to enter into the holy place by the new and liuing way which hee hath prepared for vs through the vaile that is his flesh and seeing we haue an hie Priest that is ouer the house of of God let vs drawe neare in a true heart in assurance of faith sprinkled in our hearts from an euill conscience washed in our bodies with pure water and let vs keepe the profession of our hope without wauering for he is faithful that hath promised Thus I hope you see proofe sufficient to prooue The popish faith 〈◊〉 antichristian popery antichristianity that the popish faith is not that faith whereby men can grow into an vnion with Christ and consequently not the faith wherby any can dy in the Lord. Howbeit because they shall not say the I was driuen to seeke for forraine profes to proue this haue no proofe or argumēt to cōfirme it in this my presēt text giue me leaue to vse one argument more to prooue it and that deduced from the very circumstances of my text which I thus frame Whosoeuer dieth bearing the marke of the beast either in forhead or hād dieth not in the Lorde but in the Babylonish that is Antichristian religion but whosoeuer dieth in this popish faith dyeth bearing the mark of the beast in the forhead or hād ergo so far off is it that such a one dyeth in Christ that in deede and trueth hee dyeth in Antichrist The first part of this argument they neither can nor will deny For they reade vers 9.10.11 that who so worshippeth the beast and his image and receiueth his marke either in his forehead or hand the same shall drinke the wine of Gods wrath and be euerlastingly tormented Yea what then wil they say your assūption or second part of pour argument is vtterly false Well that then being prooued the conclusion must bee yeelded vnto This themselues grant that by Babylon the fall whereof heere denounced shall followe vpon the preaching of the Gospel vers 6.7.8 is ment the florishing kingdome of Antichrist and they confesse that by wearing the marke of the beast in foreheade or hande is vnderstoode perseuering still a fauourer and liker of Antichristianity notwithstanding the warning here giuen to the contrary And if they woulde deny either of these they coulde not for shame the text in this booke and the circumstaunces thereof are so preguant to prooue them If therefore I can prooue that by Babylon here we haue to vnderstande Rome By Babylon we are to vnderstande Rome and that Antichristianitye and Popery be al one then I am sure that they must needs graunt my assumption For the first of these I doe boldly affirme that here by Babylon we must vnderstande Rom. My reasons are these The phrase vsed in this booke generally is figuratiue and not literallye to bee taken and therefore it is not likely but by Babylon is ment same other Citye which figuratiuely might bee so termed And it is euident that Iohn speaketh of such a Babylon as florished in his time and should long after and yet that should in the end haue a fall and therefore not of Babylon in Chaldea for that was fallen and decayed before Neither is it straunge in the Scripture to finde one Citye and people called by the name of another for the liklihood of manners bewixt the one and the other For Isai 1.10 wee reade that God speaketh thus to the Princes and people of Israel that dwelt in Canaan Heare the word of the Lord O Princes of Sodome harken vnto the law of our God O people of Gomorrha By which reason most aptly after the same figure of speech may Rome be called Babylon For as old Babylon vexed the Church in the olde Testament with long captiu●●y so hath Rome done the Church of Christ in the newe as that ouercame the Iews and burned their City so hath also this doone by Titus and Vespasian as Babylon was the seat and fountaine when it floorished of Idolatrye and all abhomination so hath Rome beene both in the time of the beast and his image that is both in the time of Paganisme vnder the heathen Emperours and nowe in the time of Papisme vnder the Popes the Princes thereof And it is no small reason to mo●ue vs by Babylon here to vnderstand Rome that it is called Babylon the great City that hath made all nations drimke with the wine of the wrath of her fornication that is that hath infected all nations with a false faith and religion whereby men in falling from their fathonely in the true and onely husbande Christ fall to put their trust and confidence in other thinges that are not CHRIST and to commit fornication spiritually with those thinges for the which the Lorde is wroth with them Which cannot bee sayde of Babylon in Chaldea nor of any other Citye so called For none of that name haue doone so since Iohns time but most fitly as appeareth by viewe of the popish doctrine and faith may be said of Rome and the Princes therof the Popes So that thus you see by the way that their glory is turned to their shaure For they bragge of their vninersalitye and generall consent which yee see heare their doctrine being as you haue hard is a most plaine note of the Antichristian Babylon But which is of all reasons the most forcible whereas it cannot be denied but by the purple silken and proud whore of Babylon is ment Antichrist Apoc. 17.4 their she is described sitting vppon a Crimson coloured beast full of names of blasphemy which had seuen heades and ten homes vers 3. which seuen heades are by the Angell vers 9. expounded to be seuen mountaines on which the woman sitteth The names of the bils be these Cap●olitius Palatinut Auentinus Caelius Exquilinus Viminads Quirinasis And the woman is sayde verse 1● to be that great Citie which raigneth ouer the kings of the ●a●th Then by which description it was impossible more playnely to describe ●ome which then w●● the mistresse and these of

should beleeue that the righteousnesse of Christ should be imputed vnto the beleeuer in Christ for righteousnesse This they count absurde and therefore in their Tridentine Conuenticle accurse it as an heresie In the meane time holding that the workes which they themselues doe after faith is the formall righteousnesse whereby they deserue to bee accompted righteous before God In which point because their owne consciences tell them that their doctrine soūdeth greatly to the derogatiō of Christs glorie to coulour the Antichristianity thereof as well yet as may bee they haue now found out this deuise to say that their owne works are not so of their owne worthinesse absolutenesse but through the worthinesse of the merites of Christ Which in effect in plainer tearms is to say that Christ came not perfectly to saue by himselfe to be a full sauiour in his own person but to merite that mē might by their own works be their own sauiours as though Christ died to be our sauior to post ouer either part or the whole of that his office to any thing wrought by man And as their doctrine is so is their faith For to take it at the best as now they haue fined it thereby they seek in Christ but their former iustificatiō which they accoūt nothing els but the first translation from the state of mere naturall men to the state of grace fauor of God And yet euē herunto they hold that men may haue workes of preparation of their owne common abilitie left vnto them of nature but as for sinnes done after this former iustification attained they beleeue they must flie to a second refuge which they call the sacrament of Penance for them and so they beleeue they must either in this life by them-selues or after in Purgatorie satisfie for these sinnes partly by their owne sufferinges and partly by deedes done for them by others after they bee dead And for the seconde iustification which is the consummation and perfection of the former they beleeue that that must bee made vppe and finished by their owne merites madē able to merice their saluation by the merites of Christ And that this is their faith and their docerine euen nowe I coulde make it euident from point to point out of the Tridentine councell the Censurer of Coled Canisius Catechisme the Romish Catechisme and our of our own coun●rimens writings which are counted not the meanest of the Iesuites But I need not it ●●ble you with any further proofe thereof For they themselues will not deny it And yee hereby it cannot d ee but you plaiuely see that Christ is not the onely foundation to them wherupon as vpon their onely foundation they stand and test For you see they trust to stand before the Lorde pa●tly by his satisfactions pa●●y by their owns par●ly by his merits and p●●tly ●y their owne and others and therefore they are built but halflings at the most vppon him halflings vpon themselues others For whatsoeuer he hath done for them yet vnlesse their owne satisfactiōs be ful their merits such as for which they may euen in the iustice of God clasme heauen they can be at no rest nor peace in their consciences And therefore because they can neuer but doubt whether their satisfactions bee full their meries perfect they hold that they may neuer haue an assured trust and confidence that they shall be saued but that lawfully they may alwaies be in some doubt thereof O what an vucōfortable doctrine of desperatiō is this And yee so far off are they frō being ashamed of this which is the iust iudgement of God vpon them for leauing to rest vpon Christ the only most stedfast foundation that they are not ashamed that their doctrine be intitiled A doctrine of doubtfulnesse Yea they count that their doubtfulnes humility the assurance that true faith breedeth presumption Euen the bare opening vnto you thus what the popish faith is I hope sufficiently proueth vnto you that they that die in such a faith cannot bee saide to die in the Lorde Iesus because that out of the Lorde Iesus you see in themselues and others they seeke a great part of their saluation Howbeit because it is a point of great importance and weight and wherin as yet great multitudes will not bee so easily resolued let vs see howe from point to point this their faith and religion is opposite and contrarye to Gods reuealed will in his worde The former doctrine and faith confuted first generally They holde as you haue heard generally this that Christ in his own person by that which he hath doone himselfe hath not already done whatsoeuer is necessary for man to be iustifled saued by And therefore they ad thereunto their own satisfactions merits by his doings this togither to make vp their iustificatiō saluation But the scripture saith Heb. 7.25 he is able perfectly to saue those that come vnto God by him Heb. 10.10 by the will of God we are sanctified by the offering of the body of Iesus Christ once made a litle after verse 14. with one offering hath he cōsecrated for euer them that are sanctified And Christ himselfe that knew best to giue an infallible note of his owne body the Church telleth vs Matth. 22.1 that the sounde and earhand of the true Messengers therein is this All things are already prepared namely in the mariage of the kings son come vnto the mariage Whereby it is most cleare the the word setteth forth Christ vnto vs as one that of himselfe by himselfe hath already done what soeuer we are to looke to be saued by or for Then particularly in three points To leaue now the generall ground of their faith and to come to the particulars thereof first you heare that they hold that Christ hath not clean purged by himselfe and by that which he hath done in his own person those that beleue in him both frō their sinnes from the penalty due for the same and that therefore God requireth to the satisfying of his iustice fully some further satisfaction at their own handes But we reane to the contrarie in the Scriptures For there it is thus written The bloud of the son of God doth clense vs frō all sinne Iohn 1.7 and least this should be taken as spoken onely of sinnes before faith Iohn addeth and putteth himselfe in the number and yet long before that be had faith If we say we haue no sin we deceiue our selues the truth is not in vs If we acknowledge our sinnes he is faithfull iust to forgiue vs our sinnes to clense vs from all vnrighteousnes If they reply that all this proueth but remissionem omnis culpae that is forgiuenesse of the fault or guilt onely of all our sinnes and not also of the punishment I proceede and aske them whether the curse of the lawe and damnation bee not punishmentes due for sinne and