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
A56405	A revindication set forth by William Parker, in the behalfe of Dr. Drayton deceased, and himself of the possibility of a total mortification of sin in this life: and, of the saints perfect obedience to the law of God: to be the orthodox Protestant doctrine, and no innovations (as they are falsly charged to be) of Dr. Drayton and W. Parker; in an illogicall vindication, wherein the necessity of sins remaining in the best saints as long as they live, and the impossibility of perfect obedience to the law of God, is ignorantly and perversly avouched to to [sic] be the orthodox Protestant doctrine; by one who subscribeth his name John Tendring. ...	Parker, William, fl. 1651-1658.	1658 (1658)	Wing P486A; ESTC R200724	221,023	288

sin in this life Secondly that there is a possibility of perfect obedience through the grace and help of Christ to the Law of God in this life It is true that if these two assertions be not coincident yet they consequently follow each other so that to prove one of them is to confirm the other for if sin by the grace of Christ be rooted out in this life what hinders but the Law of God may be here by the same grace fulfilled yea to be so fulfilled as to be justified thereby and that through Christ of grace given and if the Law of God may be so far fulfilled here through the grace of Christ as not tooffend against the same then doubtlesse all sins may be rooted out here by the same grace yet we shal confirm each of them apart with their respective branches both by divine and humane authority so fully and clearly that scarce any Article of the Christian faith shall have more evidence of truth and piety to plead for it then our positions shall produce for themselves And first for the former of them That all sin and corruption may be and ought to be in this life by the grace and help of Christ purged and rooted out of the Saints which we shall evince by many Topick places And first from Gods expresse commandements which if they were not possible by grace to be performed were not only unjust and unlawful but would be frustrated of their end which is observance and accomplishment and the Author of them would be argued of the want of wisedome or equity and of tyranny and cruelty Of which sort are these among many other Job 11.14 15. If iniquity be in thine hand put it far away and let not wickednesse dwel in thy Tabernacle for then shalt thou lift up thy face without spot yea thou shalt be stedfast and not fear Psal 4.4 Stand in aw and sin not Isal 1.16 Wash ye make ye clean put away the evil of your doings from before me cease to do evil and 55.11 Depart ye depart ye go ye out from thence touch no unclean thing go ye out of the midst of her be ye elean that bear the vessels of the Lord. Jeremiah 4.14 O Jerusalem wash thine heart from wickednesse that thou mayst be saved how long shall thy vain thoughts lodg within thee Acts 22.16 And now why tarriest thou arise and be baptized and wash away thy sins by calling upon the name of the Lord 1 Cor. 5.7 Purge out therefore the old leaven that ye may be a new Lamp Ephes 4.20 21 22. But ye have not so learned Christ if so be ye have heard him and been taught by him as the truth is in Jesus Christ that ye put off as concerning the former conversation the old man which is corrupting through the lusts of error or deceit Coloss 3.5 Mortifie therefore your members which are upon earth fornication uncleannesse inordinate affection evil concupiscence and covetousnesse which is idolatry for which things sake the wrath of God cometh upon the children of disobedience 1 Thess 5.22 Abstain from all appearance of evil Heb. 10.21 22. Having a High Priest over the house of God 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 clean water Jam. 1.21 Wherefore lay apart all filthinesse and superfluity of naughtinesse and 4.8 Draw nigh to God and he will draw nigh to you clense your hands ye sinners and purifie your hearts ye double-minded 1 Pet. 2.1 Wherefore laying aside all malice and guile and hypocrisie and envyings and evil speakings as new born babes desire the sincere milk of the word that ye may grow thereby vers 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul and 4.1 2. Forasmuch then as Christ hath suffered for us in the flesh so arm your selves with the same mind for he that hath suffered in the flesh hath ceased from sin The second Topick is from the promises wherein sufficient grace is promised for the effecting that which is so often so clearly and fully required Isai 1.25 And I will turn mine hand upon thee and purely take away thy dross and purge away all thy tinne and 11.14 But with righteousnesse shall he judge the poor and with equity shall he reprove for the meek of the earth and he shall smite the earth with the rod of his mouth and with the breach of his lips shall he slay the wicked and 25.7 And he will destroy in this mountain the face of the covering cast over all people and the vail that is spread over all nations and 43.25 I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins and 61.1 2 3. The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings to the meek he hath sent me to bind up the broken-hearted to proclaim liberty to the captives and the opening of the prison to them that are bonnd Jere. 33.8 And I will clense them from all their iniquities whereby they have sinned against me and 50.20 In those dayes and at that time saith the Lord the iniquity of Israel shall be sought for and there shall be none Ezek. 36.25 Then will I sprinkle clean water upon you and from all your filthiness and from all your abominations will I cleanse you Amos 9.8 Behold the eyes of the Lord are upon the kingdome of sin for so it is in the Hebrew and I will destroy it from the face of the earth Micah 7.14 He will turn again he will have compassion upon us who will subdue our iniquities And thou will cast all their sins into the depth of the sea the Lord will subdue them as he did the Canaanites and all other the enemies of David in his dayes so that there was neither adversary nor evill occurrent left in his son Solomon's entrance upon the kingdome 1 Kings 5.4 And will drown them as he did Pharaoh and his host of which not one escaped Zephan 3.13 The remnant of Israel shall not do iniquity nor speak lies Zacha. 13.1 2. In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness Malachi 3.2 3. But who may abide in the day of his coming to wit in the Spirit and who shall stand when he appeareth for he is as the refiners fire and as the fullers sope And he shall sit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer unto the Lord an offering in righteousness and chap. 4.2 3. But unto you that fear my name shall the sun of righteousness arise with healing under his wings and ye shall go up and grow as calves of the stall And

answereth that he sinneth not as he is regenerate but in his unregenerate part or as he is unregenerate But so do even the unregenerate sin in that part and manner and yet they sin to death or else they could not perish But he confesseth against himself that sin somtimes reigneth in the regenerate which thing he had denied before And then he brings in John as he hath done often to prove that all have sin in them 1 Joh. 1.8 which is his mistake of the place that he understands not for John doth not only explain his meaning better ver 10. but at the first of the next chapter writes even to the babes not to sin as we have shewed But he will give us his sense 1 Joh. 1.9 whose words are these If we acknowledge our sins he is faithful to forgive us This therefore saith he pag. 44. is the meaning of Saint John that the regenerate do sin but make not much of their sin or they doe not set open the door or yield to evil desires so as to cast off all love to godlinesse and not to repent But we have shewed the contrary even now and might doe further out of Ezek. 18.23 Mat. 12.43 44 45. Heb. 10.27 28. or more briefly because as he tels us yet with more words but to as little purpose that he which is born of God makes not a trade of sinning he lives not in his sin he fancies not his sin he delights not in his sin he sins not with purpose with pleasure with malice with perseverance sin reigneth not but as the Apostle speaks the evill that I doe I would not doe And cannot some of them that are yet unregenerate or but under the work of the Law at the furthest say so likewise we know who said Video meliora proboque Deteriora sequor But here he brings the latter part of that verse 1 Ioh. 3.9 by way of objection His seed remaineth in him neither can he sin because he is born of God To which he gives his former answer that he sins nor unto death But is not this to adde to the word that is written our own words and so to come under that curse Rev. 22.18 Then he brings in a fourth Scripture of our alledging as he pretends to wit 1 Pet. 1.21 being born anew not of mortal but of immortal seed by the word of God who liveth for ever From whence he saith that we conclude that since this immortal seed never dieth in them that are born of it they ever remain regenerate retain grace and never fall into sin But as this objection is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impertinent and upon a new head or point of doctrine so his answer is suitable and false also into the bargain to wit that the regenerate may and do lose grace and the holy Spirit of God in regard of some gifts and those sometimes more and fewer but not in respect of all the gifts for still there remaineth in them some print of faith and conversion which yet by yielding to evil inclinations and desires is ofttimes so opprest and darkened that it can neither be known to others nor confirm themselves of the grace of God and their own salvation for the present howbeit saith he it suffers them not wholly to forsake God and the known truth or the embracements of Christs merits by faith so David prayeth Psal 51.10 11. Create in me a clean heart O God and renew a right spirit within me and restore to me the joy of thy salvation But was this by vertue of the old seed of grace when David had been long in his sins of Adultery and murder without any true repentance for them or by Nathan's coming unto him to call him to repentance Therefore his conclusion from thence page 45 is not consequent to wit that David had not wholly left cleanness of heart righteousness of Spirit nor the way of salvation because then he would not have asked them afresh of God as he doth For though some cleanness of heart and rectitude of spirit might remain in him yet he had wholly forfeited and lost the joy of Gods salvation Secondly he further answereth that the seed of God which is his word working true faith and conversion abideth and dieth not Concerning their conversion he means a new and final perseverance however they may fall often grievously and foully before the end because John saith 1 John 2.19 If they had been of us they would have continued with us But we have proved the contrary before out of 1 Tim. 5.11 12. unto which adde 1 Tim. 1.19 holding faith and a good conscience which some having put away concerning the faith have made shipwrack and 2 Tim. 1.15 and 2.17 18. 4.14 15. In the 45 page he brings out other Scriptures as produced against him by us and in the fift place that of our Saviour Matth. 7.18 A good tree cannot bring forth evil fruit To which he answers that it cannot as it is a good tree which shall so come to pass in the life to come but as it is partly good and partly evil it may bring forth evil fruit whereof saith he we have sufficient trial and experience in this life Must we then bring forth no good fruit here But Solomon saith Whether the tree fall to the north or to the south in the place where it falleth there it shall lie Eccles 11.3 and David Psal 91.12 13 14 15. The righteous shall flourish as the palm tree he shall grow as the Caedar in Lebanon those that be planted in the house of the Lord shall flourish in the Courts of our God they shall bring forth much fruit in old age they shall be fat and flourishing to shew that the Lord is upright he is my rock and there is no unrighteousness in him A sixth Scripture he undertakes to answer which we shall truly own as alledged by Doctor Drayton in his sermon is this Ephes 5.25 26 27. but it seemeth the Vindicator was afraid to recite the words as being too full and evident against his position and purpose which are these Hu bands love your wives as Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word and might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Concerning which he saith This Text shews us how Christ in this life by the word and Sacrament and by the operation of grace doth cleanse us that in the state of glory we may be perfectly holy without spot or wrinkle But how proves he that this must be then done and not before This saith he I shall prove by these ensuing reasons First because here we know but in part and consequently can love but in part But we have proved that by and in the new covenant it is promised that such a

they wise men or fools that believe every vain word and doctrine of men which hath no ground in the Scripture Prov. 14.15 The simple believeth every word but the prudent take heed to their going for so saith Augustine saith he and Peter Lumbard lib. 3. Senten distnct 23. That there is a great difference between him that doth believe Christ and him that doth believe in Christ for the Devils believe Jesus to be Christ but they believe not in Christ And may not some believe amils in Christ as he doth Because saith he it is one thing to believe God another thing to believe there is a God and another thing to believe in God yea and another thing to believe lies To believe God as he saith is to believe that he speaks the truth in the Scriptures and to believe God is to believe a God is But to believe in God is to believe with love and loving him to go unto him and to cleave unto him to be made one with him to dwel in him and have him dwel in us Whence it will follow that the Vindicator never yet believed rightly in God And this is that faith by which a sinful man is instrumentally justified in Gods way and not his and is both found and accounted righteous in Gods sight And hath not the faith of the Devil the father of lies the contrary effect hereunto For the second saith he we must understand that this applicaof faith or of Christ through faith must be particularly applied what must the application be applied by every man unto himself if he desires to be led hood-winked by the nose and that in a most special manner even he Because a general faith no nor a phanatick faith such as his is is not thought justifying faith for Paul testifieth that Agrippa did believe the Prophets Acts 26.17 18. and yet Agrippa confesseth he was no Christian And herein he was the honester man then in words to confess him and inworks to deny him as some Vindicators do And a natural man saith he by the force of Reason may be reduced to believe and acknowledge a God and that this God is powerful just and true and therefore brought to a general perswasion of the truth of things to be believed and yet all this faith no nor his own to boot is not sufficient to justifie us because true justifying faith is no natural quality nor phanatical notion but a supernatural gift of God as the Apostle teacheth Ephes 2.8 Phil. 1.29 howbeit it were no hard thing to prove that some of the heathen understood Gods work of justification better then the Vindicator witness that of Catullus the poet Omnia fanda nefanda malo permista furore Justificam nobis mentem avertêre Deorum Things good and bad mixt with a fury blind Have turn'd away Gods just just making-mind or justifying mind And therefore the general faith of the Scriptures saith the Vindicator is not sufficient to make us Christians but as we read the Saints of God do apply the promises of salvation unto themselves or rather themselves unto the promises to seek them in a right way as David saith to wit among experimental deliverances God is my rock and my redeemer and Job 19.25 I know that my redeemer liveth and Mary after that Christ was formed in her my soul rejoyceth in God my Saviour Luk. 1.47 and Thomas saith my Lord and my God Joh. 21. and Paul Gal. 2.20 who loved me and gave himself for me But what promises be or are contained in these Texts so must saith he every Christian that looks for salvation apply we say lay hold of in particular the grace and favour of God unto himself and his faith instrumentally justifies or may be a help unto him the sinner what without seeking of justifying and cleansing grace Lastly the final cause of our justification passively considered or the effect of it rather is peace of conscience in this life and the atonement a new expression but let it pass of eternal happiness in the life to come the first whereof saith he is attained by two special things first by an assured perswasion that all our sins are forgiven But may not some have a false perswasion in this kind so being justified by faith that is in a sanctifying and a purgative way from all our sins which we have committed we have peace towards God through Jesus Christ for ootherwise namely in his Son our justification is but a dream Secondly saith he by an unwearied study to strive against the stream which in his sense of impossibility is truly and properly spoken of our own natural corruption and why not against all temptations also and to keep a constant course which he denyed heretofore to be possible in the ways of godlinesse for Christ saith he gave himself for us to die for us and not by his Spirit to redeeme us from all iniquity and did bear our sins on his body upon the tree But for what end that we being dead unto sin should live unto righteousnesse 1 Pet. 2.24 or as Zachary saith Luk. 1.74 75. And so St. Augustine saith that Christ died for the wicked not that they should remain wicked but that they being justified through faith should be converted from their wickednesse and bring forth the fruits of holinesse because as St. Augustine saith also grace justifieth that we should live justly But here the Vindicator is so blind that he brings Augustine against himselfe for he takes the word justification as we do for purging away of sin and making of man just holy and good by way of sanctification which is an usual acception of the word among the Fathers The second end of our justification saith he is the eternal blessednesse which shall be attained hereafter when Christ shall say unto all his justified Saints made just and merciful by his sanctifying spirit Come ye blessed of my Father c. Mat. 25.34 And so much saith he for all the causes of our justification actively and passively considered Wherein he hath given us non causas mutilas pro veris false causes for true especially instead of the formall and material causes not much unsuitable to his deceitful justification but the efficient and final causes are for the most part applicable to the true work of justication And this saith he I hope may suffice but it must be among such as are blind or are willing to be deluded for the proof of the truth of this last branch of the second position that we are only justified by the righteousnesse of Jesus Christ Which point being rightly understood hath been and shall be better confirmed by us I shall end saith he with that of our Saviour Joh. 12.48 The word which I have spoken shall judge you in the last day Yea and judgeth and convinceth the Vindicator already to be a blind guide a stranger to the faith of Gods elect and no other Apostle then a veterator or impostor