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
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

by God to the Christian. a Esay 62. 2. b Nomb. 6. 27. c 1 Chro. 17. 23. d Esay 56. 4. e Esay 29. 23. f Ephes. 4. 1. g Esay 56. 5. 1 The dignitie of a Christian far abou●… the dignitie of Adam appeareth in his new names 2 For Gods giues no vaine stiles but with the name he giues the matter answerable to it 3 A Christian is despised of worldlings and why 4 But he is honourable in Gods estimation 5 Many graces must concurre to make a Christian. 6 The Christian by his names is admonished of his duty With what care a Christian should keepe his heart a 1. Chron. 29. b Psal. 84. 5. c Ezech. 11. 19. d Hos. 10. 2. e Psal. 119. 80. f Nehem. 9. 8. g Psal. 86. 11. h Psal. 119. 80. a Heb. 13. 20. b Ephes. 2. 16. c 1. Thes. 5. 23. How the Christi●…n answeres the commandements of God 1 How in the Christian man there are two men 2 The Christian is holy both without and within 3 Carnall Christians compared to painted Sepulchers 4 They are not like Nathaniel but like Simon Magus Iohn 1. 47. Acts. 8. Three singular ornaments of the minde of the new Man 1 The first is light 2 The second is humblenesse 3 The third is holinesse a Deut. 32. b 2. Cor. 3. 5. c Prou. 26. d Iob. 38. 36. e Esay 29. 24. f Exod. 33. 13. g Psal. 119. h Psal. 18. 28. i Colos. 1. 9. k Esay 2. 5. l Heb. 13. a 2 Cor. 4. 6. b 2. Cor. 3. 13. c 2. Cor. 4. 4. d Phil. 1. 9. e 1. King 3. f Phil. 1. g Phil. 1. What a change is made in the minde by regeneration 1 In the new creation God begins at the light 2 The minde of man by nature is first darke secondly proud thirdly prophane 3 Some knowledge left in the minde of apostate man to make him inexcusable 4 Man by his first fall is become a companion of beasts Bern. in Cant. Serm. 53. 5 If now he fall by despising grace he shall goe to a worse estate 6 Ignorance is 1. A Stone 2. A Punishment of sinne 7 3. A Cause of sinne 8 A cause also of a most fearefull damnation Math. 15. 14. 9 Light created in the minde by degrees Math. 9. 29. 10 Euery knowledge doth not sanctifie 11 Gentiles and carnall Christians shut vp the light in the prison of their vnrighteousnesse 12 For either they seeke not the counsell of light or else they doe against it 13 Liuely knowledge workes humilitie and banisheth a three-fold pride 14 Blinde Pride 15 Foolish Pride 16 Vaine Pride 17 Pride both a dangerous and deceitfull euill Aug. de ciuit Dei lib. 14. c. 13. 18 Humilitie taught vs by the example of our Sauiour Philip. 2. 5. 19 No peace can be to a proud heart 20 No grace can lodge in a proud heart 2 Sam. 1. 21. 21 Examples of humi●…e in the godly 22 How the Seruants of God are great by humilitie 23 The greatnesse of Pride is but like a swelling August 63. 24 No obedience to God till pride be slaine 25 Liuely knowledge with humilitie doth worke holinesse If we renounce not our owne will we cannot be the seruants of God a 1. Chron. 29. b Phil. 2. 13. c Psal. 143. 10. d Psal. 27. e Rom. 1. f Psal. 119. 103. g Heb. 13. 21. The perfection of a Christian in this life is in a willing of good rather then doing of it 1 The onely question betweene God and man is whose wil should be done 2 Mans will by nature how far disordered 3 It is not subiect to God yet vsurpes dominion ouer his creatures 4 An intollerable rebellion to seeke seruice from Gods creatures and giue none to himselfe 5 The will of man would haue the wils of all men subiect vnto it 6 It riseth also into a plaine opposition to the Creator himselfe Bern. d●… r●…sur Se●… 3. 7 For this cause God is an enemie to mans will for in all his plagues he 〈◊〉 of seth the will 8 Thus in resisting God man receiues the worst Bern. de consid●… lib. 5. 9 For he willeth that which shall neuer be but be the contrary 10 Mans will iustly at variance with it selfe 11 A three-fold disorder of the will of man Aug. enchirid cap. 30. Ber. in Cant. Serm. 81. 12 In mans nature no free-will to good Aug. cont Pelag. lib. 2. c. 48. 53 Concil Arausi acanum can 7. an 445. Can. 13. 13 The naturall man hath a minde that cannot vnderstand a will that cannot be subiect to God till it be regenerate 14 Necessitie of sinne lying on the will excuseth it not and why Bern. in Cant. Serm. 81. 15 How the will is both bound free Ibid. 16 The will is renued in the regeneration 17 For the first lesson a Christian learnes is to renounce his owne will No fighting without faith a good conscience The power of conscience a 1. Thes. 3. 13. b 2. Tim. 1. 3. c Esay 38. 3. d Philip. 4. 7. Alas how far are wee from this perfection so to order our wayes that our heart reproue vs not 1 Conscience considered as concerning her Nature 2 It is a different facultie from the will and minde 3 Conscience considered as concerning her Office 4 The word of conscience imports that another with it is vpon our secrets 5 God and Conscience know our deeds together and will iudge them together 6 Conscience is Gods deputie and therefore not to be despised 1 Iohn 3. 20. 7 The sentence giuen by Conscience will be confirmed by God 8 The maiestie and authoritie of Conscience it stands against all the world 1 Corinth 4. 4. 9 If Conscience terrifie no creature can comfort Dan. 5. 10 The seat of conscience is not the body but the soule 11 After death of the body conscience liues 12 The three-fold office of Conscience 13 Conscience goes with vs whereuer we goe to beare record of all that wee doe 14 In euery action Conscience determines with vs or against vs. 15 In determining of our doings Conscience proceedes according to light 16 How the reasoning of conscience is very forcible 17 Difference to be put between Conscience and error of Conscience 18 The sentence of Conscience is neither perfect nor supreame 91 Therefore when it absolues it giues not perfect and permanent peace in this life 20 Yet in this life it begins the execution of the sentence giuen by it 21 Affections are novv louder then Conscience but it vvill not be long so 22 Good to agree vvith conscience in time Gen. 42. 21. 23 For what ends is Conscience placed in man 24 Conscience proues that God desireth not the death of a sinner 25 The vvicked who liue against Conscience vvill before conuicted 26 Vse of Conscience to the godly is 1. As a Paedagoge to lead them the right vvay 27 2. As a vvarner to tel them vvhen they goe vvrong 28 A feeling