Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	ghost_n	sin_n	sin_v	1,582	5	10.1697	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02762	The burning bush not consumed wherein (either vnder all deepe sense of wrath; or hardnesse of heart, one may iudge, whether he be the childe of God, or not, &c. Chiefly receyuing satisfaction concerning the sinne against the Holy Ghost. Perused by I.D. and diuers other diuines.	Hart, John, D.D.; Dyke, Jeremiah, 1584-1639, attributed name.	1616 (1616)	STC 12891; ESTC S103842	61,708	194

which because as he testifieth it was not done wittingly he was receiued into mercy because hee did it ignorantly But this sinne against the holy Ghost is a blasphemy exceeding wicked surpassing his because it is done with extreame despite against a manifest conuincing light 3. It is called a sinne which neuer shall be forgiuen not from the nature of the sinne as if there could bee any surpassing Gods mercy for a finite creature is not able to commit that sinne which an infinit God in mercy is not more able to pardon but it is saide to be irremissible because there is no mercy appointed for it because there is to repentance to be giuen to such a one and such a one shall neuer beg for mercy Yea I may further adde that the fury of such a one who committeth this sinne is so great against Christ that suppose he might haue mercy by repentance yet hee would not haue it 4. It is called a falling away or an apostasie because it is not only a simple Apostasie of a part or for a time nor yet an Epilepsie or a Spirit of slumber but also a totall finall Apostasie 5. It is called a sin against conscience and knowledge with great despight against the spirit of grace there is no man but hee sinneth against knowledge conscience So these Pillars of the Church Peter and Dauid before him sinned with many more Yet all without despight therefore take away despight malice and extreame despight and so long there will be no sinne against the holy Ghost Lastly it is called a sinne vnto death because all sorts of death doe follow it corporall and spirituall first and second temporall and eternall Schol. Where doth this greatest sinne chiefely make residence in these who commit the same Minist In the heart and minde Sch. How may it be iudged of there Minist By sixe properties or effects three in the minde and three in the heart Schol. Declare which be they Minist In the minde it is done against all sorts of light 1. Against the generall light of all the powers of the mind 2. Against the particular speciall light of the conscience 3. Against the spirituall light that light of the spirit word and grace Secondly in the heart 1. It must bee done willingly with a full consent as the Apostle speaketh For if wee sinne willingly c. 2. There must be malice in it as ver 29. where such a one is brought in despiting the spirit of grace c. 3. There must be the extreamitie of malice in the same because such a one treadeth vnder foot the Son of God and trampleth vnder the blood of the New Testament as if it were dogs blood crucifying Christ vnto himselfe and making a mock of him all which are actions of despite and extreame desperate malice Schol. What principall qualitie must he needs be endowed with who can commit this sinne Mini. He must haue a great light and knowledge for then it is properly said to be committed when a mans illumination is so great that hee cannot bee ignorant though he would what he doth and yet for all this will wittingly and willingly of a desperate malice oppugne impugne Christ and his Truth more and more persecuting the same with finall obstinacy to that end onely to withstand despit him so that then they become of a diuellish nature or rather very diuels for still the further one wadeth into this sinne vntill the consummation thereof the more hee partakes both of the knowledge and malice of the diuell As the Pharises c. Of all others the worst for some there were who knew Christ in his cratch some sucking his mother very yong some nailed on the crosse others againe could not know him no not in the greatest light and glory of his miracles A 3. sort he had to doe with who knew him clearely by the light of the spirit and of his wonderful works yet malitiously spake and did against their knowledge blaspheme scoffe and mocke the Sonne of God and these were the Pharises whom falling into this blasphemy against the holy Spirit Christ reprooueth and threatneth Schol. To how many sorts of people is it incident to commit this sinne Minister As I take it to two sorts onely Schol. Which be they Minister First such who hauing giuen their names vnto Christ taking vpon them a profession of him and his truth yet in the time of tentation doe make defection continuing in the same vntill they fall into an vniuersall Apostasie so perfecting this sinne 2. There hath beene an other sort who knewe the Truth clearly by a generall speciall spirituall conuincing light nor taking vppon them the profession therof nor the names of Christians who not-withstanding that they were indued with a great light of the Truth yet did with all theyr might in great malice impugne the same persecuting with great obstinacie Christ and his members such were the Pharisies Of the first sort who made defection wee read of Alexander the coppersmith Iultan the Apostate Porphyrie c. Of the other as I haue saide were the Pharisies For they knew that an vncleane spirit coulde not worke a true Miracle seeing euery true Miracle must bee wrought by an infinite not bounded power the whole power of Hell beeing limited which is onely of God therefore to ascribe such Miraculous works to Belzebub an vncleane spirit derogating the glory of the Sonne of God and taking away the fruites and efficacy of the Spirit was in them as vilde and pernicious a blasphemie as could bee Since all the diuels in hell their power beeing ioyned are not able to worke one true miracle for by them Christ was declared to bee the Almighty God manifested in our flesh Iustly then were they condemned of blasphemy against the holy Spirit because their sinne had in it no infirmity but was altogether of obstinate setled well-aduised malice whence from them this sinne hath the name of blasphemie as from the first sort of Professours who haue made defection it is called Apostasie Schol. What doe you call or how doe you define this Apostasie from the trueth Min. It is not an Apostasie from a naturall morall or ciuill trueth from a trueth in these outward things for which men so striue but it is an Apostasie from a supernaturall trueth from a trueth concerning our euerlasting saluation and the liuely faith in Christ Iesus 2. It is not onely a particular Apostasie from any piece or parcell of this Diuine trueth but it is a generall Apostasie from the whole word of his trueth which wee call the Gospell and consequently a manifest defection from the liuing God who in Christ Iesus was manifested in our nature Neither is it a partiall defection with a part of the soule onely with the minde or heart onely but it is a totall defection of the whole soule yea not only of the whole soule but also of the

testifieth when hee saith Thy hand was heauy vpon mee day and night my moisture is turned into the drought of Sommer And againe There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne for mine iniquities are gone ouer my head and as a mighty burden are too heauy for me My wounds are putrified and corrupt because of my foolishnes My reines are full of burning and there is nothing sound in my flesh yea hee further testifieth that the indignation of God lay vpon him Againe he saith Thy indignation goeth ouer me and thy feare hath cut me off Schol. Yet declare further how far may the Childe of God be cast downe feeling of Gods absence being in continuall vexation by the apprehension of his anger yet continuing the Child of God Min. First the Child of God may be driuen to such an extremity and narrow pinch that to his feeling God hideth his face from him the Lord reiecteth his soule and when he roareth crying out that he shutteth foorth his prayer Next to his sense feeling he will feele the God of heauen to be his enemies pulling him in pieces causing the arrowes of his quiuer to enter into his reines filling him with bitternesse and causing his soule to be farre from peace Againe the Childe of God to his feeling may through the affliction of his soule be at the brinke of despaire and at the point of death yea and from his youth suffer terrors doubting of his life Lastly the Child of God through the manifold tentations of his soule will be so deiected that when he prayeth his spirit will be full of anguish and vexation and agony thinking that God hath either forgotten to bee mercifull or that hee hath shut vp his tender mercies in displeasure that hee hath ouerthrowne and destroyed him on euery side that being gone God hath kindled his wrath against him Schol. Can the Childe of God after he hath felt terror become so senselesse that he will bee hardened from the feare and awe of the maiestie of God Minist He may as the Prophet Isaiah testifieth when hee saith Why hast thou made vs to erre from thy waies hardned our hearts from thy feare as also experience of the Saints of God in all ages witnes the same Schol. How farre may the Childe of God after his effectuall calling runne riotously in prophane loosenesse Min. First he may stray and fall away in his affections of loue and hatred Secondly hee may loose the reines in outward actions Schol. How may the Child of God degenerate in his affections Minist First his loue and obedience may grow cooler vnto Christ Iesus his hatred likewise of sinne may be diminished the loue of righteousnes be remoued a little and yet remaine the Childe of God As we see in Dauid a man after Gods owne heart and Peter Christs deare Apostle who thus for a while did fall away in their affections Schol. What are the degrees by which the Child of God commeth vnto this disordered riot and loosenesse in his affectiones Min. First he suffereth the presence of God to goe foorth of his heart and the minde to be blinded 2. Hee leaueth off seriously either to seeke God or to mourne for his absence 3. The vaile and snares of hardnesse of heart thus commeth vpon him 4. The heart becommeth senselesse and dead 5. The party thus lying open vnto tentation vnarmed sinne deceiueth with the enticements thereof defiling the affections perswading them to fulfill the lusts of the flesh 6. The sense of heauen and of hell become strangely decayed And lastly there may well abide a light to conuince and conuict the conscience thus defiled but no power to resist sinne in the act Schol. What should wee learne from hence Minist First to beware we loose not our peace and communion with God 2. To shun hardnesse of heart and blindnesse of minde 3. Not to suffer the conscience to be senselesse without feeling but euer to retaine a sight and sense of sinne and the terror of Gods wrath for the same with some measure of remorse and godly sorrow 4. To be watchfull that the vile bewitching pleasures of sin benumme not the conscience making it consent vnto such abhominations for if we so doe the strength of sinne will ouercome vs and by the righteous iudgement of God we shall fall into some great danger which although it bring vs not to hell shall be a staine in the conscience and as a thorne in our side all our life long Schol. Is it possible for the Childe of God to fall into such grosse sinnes as those who are ordained vnto destruction the sinne against the holy Ghost excepted Mi. Nothing more certain he may fall into the same sins and yet be no cast away Esau a Reprobate was a fornicator Dauid an Elect did commit adultery Lot an Elect was ouertaken with drunkennes incest so also was Noah with wine Peter an elect denied Christ and Ioseph did sweare by the life of Pharaoh so that he hath no freedome if Gods spirit be absent more then these not to fal into such grosse sins the sinne against the holy Ghost excepted Schol. What is the sinne against the holy Ghost Min. There are sixe names giuen vnto this great sinne 1. It is called a sinne against the holy Ghost 2. A blasphemy an impious blasphemy extreamely impious 3. A sinne that neuer shall be forgiuen 4. A falling away an Apostasie 5. A sinne against knowledge and conscience in great light in despite of the spirit of grace 6. A sinne vnto death Schol. Why is it so diuersly named Mi. Because God in his word hath beene pleased so to expresse the same vnto vs yet if we list to looke more neerely into the same we shall finde sundry causes 1. It is called A sinne against the holy Ghost Not in respect of the substance of the holy Ghost for the essence of the three persons is all in one and the same God nor yet in respect of the Person of the holy Ghost for whatsoeuer is done against any one of the persons is done against all three but it is sayd to be done against the holy Spirit because done against the immediate effect worke and office of the holy Spirit to wit against the shining light of the said spirit this light is indeed an effect of the Father and of the Son as well as of the holy spirit yet it is said to be against the holy Ghost onely because it fighteth against a speciall immediate worke of his against that light and worke of grace kindled by him 2. It is called a blasphemy an impious blasphemy extreamly wicked There be diuers blasphemies a blasphemy of men a blasphemie directly against the Sonne of man a blasphemy impious wicked such as was Pauls blasphemy

whole man both soule and body 3. It is a finall defection a defection without recouerie such an Apostasie as Heb. 6. is called a falling away so that whosoeuer falleth truly into this sin falleth away without recouery yet men doe not come vnto this vniuersall Apostasie all at once but by little and little and processe of time for first they chase away and banish their whole light they waft make shipwracke of conscience they desperately harden their whole hearts vntill they become as it were incarnate diuels Sathanized in a wonderfull manner vntill they match Beelzebub himselfe in their desperate despite and malice so that there is no sinne which maketh a man so spitefully to detest Christ as this sinne yea with such extreame hatred that although he might hee will receiue no benefit of his Propitiatorie and Expiatorie sacrifice Scho. What is the cause that this sinne is so seuerely punished Mini. Amongst other causes because it is so free of infirmity suddaine fits and passions which other sins are not free of and so full of desperate malitious well-aduised malice scraping forth all light banishing all conscience fighting against the heauens so farre that because it cannot attaine vnto Christ who now in Heauen sitteth at the right hand of the Father in all glory it vndertaketh to bee reuenged vppon his true members the militant Church vpon earth which so farre as it can it persecuteth oppresseth and by all meanes rooteth out so that it is iust with God in his righteous iudgement to haue decreed neuer to giue repentance vnto the same Schol. By what steppes or degrees doeth this sinne ascend to the height of impiety Min. By foure steps it ascendes or rather descends towards Hell 1. It maketh a man doe actions against knowledge and conscience and that without infirmity vsuall in other sinnes falling from the Faith of Christ Next it maketh them to goe on forward in the same continually vntill they make their partiall defection a Totall their particular a generall and their generall a finall Apostasie Then further it maketh a man diuellish malicious despitefull to grow in malice against Christ and his members more and more Lastly if neere finished it bee the sinne against the Holy-Ghost indeede It maketh a man violently breake foorth in all sorts or fearefull and terrible persecutions in all kinde of blasphemies and grosse visible actuall sinnes all murthers burnings oppressions Witcherafts Sorceries Exterpations finally and what not to that end onely that it may resist oppose and despight and fight against the power effect graces and conuincing light of the Spirit Scholler May not one who in GODS sight and decree is chosen vnto life seeme to beginne to fall into this sinne and yet bee called backe both from preceeding therein and finishing the same Minister As I take it he may for wee know Manasseh the Sonne of good Hezekiah King of Iuday ruling in Ierusalem the place of Gods glory and worship in the midst of a glorious Priesthood many hundred yeeres olde whereof he could not be ignorant did notwithstanding abhominably sinne and seeme to goe on in the finishing of this sinne for a long time ouerturning and extinguishing to his power Gods worship building againe those high places which his Father had cast downe and abolished making a Groue and worshipping the whole hoast of heauen building Altars contrarie to Gods commandement in the house of the Lord and in the two vtter Courts thereof for the whole hoast of heauen causing his Sonnes to passe through the fire giuing himselfe to witchcraft and sorcerie to vse familiar Spirits and Southsayers setting vp the Image of his Groue in the house of the Lord filling and causing Ierusalem to swimme from corner to corner with innocent blood finally exceeding those exceedings sinnes of the Amorites yet no cast-away but at length proued to be the child of GOD for all this Iosephus also thus writeth of him Hee was so impudent that hee spared not to pollute the very Temple of God the Citie and the whole Countrey for making his entry in despite of God he slew afterwards all those who were vertuous men amongst the Hebrewes and though hee had no want of Prophets yet so it is that he killed euery day some so that Ierusalem was ouerflowne with blood c. Thus farre wee see one went and was by the mercy of GOD called backe againe Wherefore no poore Christian howsoeuer sinfull not comming neere the sinnes of Manasseh ought not to thinke hee hath committed this sinne yet is it good for all to flye all sinnes chiefely those done with deliberation against light knowledge and conscience for wee know the further that euen Peter himselfe went in Caiaphas Hall hee swore and forswore denying Christ so much the more but it was a great mercy to be called backe againe for which let all in their feares wish and pray Schol. What in the meane time must comfort vphold poore fearefull soules who imagine to haue committed this sin therefore forsaking all meanes Minist In my iudgement a better information of their iudgements is of great consequence to helpe to sustaine them for though wee yeeld for a while to all they affirme yet if they say that they could wish that they had not so sinned certainely then they haue not thus sinned or if they feare to bee or fall into this sinne they shall surely neuer commit this sinne Further such persons must bee demaunded of whether they be come vnto that despite against Christ that they would trample vpon his blood vs vpon the blood of a dogge whether their impious blasphemie be such that with the Pharisies they doe call him Belzebub whether those forgoing propertie of this sinne haue beene in them viz. a touched heart a taste of the powers of the word of trueth a taste of the powers of the world to come to bee partaker of the Spirit whence all such who affirme that their former actions and seeming graces haue onely bin hypocriticall lip-labor are excluded from possibility to haue committed this sinne whether they haue fallen quite away from their religion whether they haue renounced their faith in Christ Whether they haue impugned oppressed the knowne trueth yet persisting therein with resolution still to goe on therein Whether they haue fallen against knowledge and conscience whether there bee no infirmitie in their falls what long time it is since they haue so sinned whether or not as yet they may bee reclaimed Whether now they obstinately persecute Christ in all his members so farre as they are able Whether they runne not with a high hand in all manner of grosse actuall sinnes and rebellions Whether their wickednes be such that vnto their power they draw others into the same excesse of riot with them Whether their disease hath bin and is onely in blasphemies of the minde and then it is not nor so long can bee this great sinne which bursteth forth as is prooued in