Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	holy_a	sin_n	sin_v	2,051	5	9.4946	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85952	The golden mean: being some serious considerations, together with some cases of conscience resolved; for a more full, and frequent administration of, yet not free admission unto, the sacrament of the Lord's Supper. / By Stephen Geree, minister of God's word, and pastor of the Church of Abinger in the county of Surrey.	Geree, Stephen, 1594-1656?	1656 (1656)	Wing G607; Thomason E1667_1; ESTC R208393	36,650	111

vox operis quam oris may work that which the Word alone will not effect For though the word preached be of greatest weight for Conversion The Sacrament is a sign and a seal as a sign it visibly teacheth as a seal it confirmeth both which help to beget faith which is saving yet the Sacrament being added as a seal to the Word to confirme the same must needs help to work sound and saving faith and so turre the scale For as the Apostle saith Heb. 6.17 18. God willing more abundantly to shew unto the heirs of promise the immutability of his counsell confirmed it by an oath that by two immutable things in which it was impossible for God to lie we might have a strong confirmation So I may well say that these two immutable things God's Word and Seale must needs make stronger impression upon our hearts to work faith and consequently conversion Et quae non prosunt singula juncta juvant Argu. 3 In the third place doth not experiance tell us that since the administration of this Sacrament hath been so much neglected fewer by far have been converted than in former times because this holy Sacrament kept men more in awe partly by reason of the solemnesse of this Sacred Ordinance for which men have been pressed to more serious preparation c. partly by reason of the Apostles pressing to examination by expressing the hainousnesse of the sin and greatnesse of the danger of unworthy receiving that it makes them guilty of the body and blood of Christ and to eat and drink their owne damnation 1 Cor. 11.27 28 29. Argu. 4 Lastly another thing which I conceive of no small consequence is this In administring and partaking of this Ordinance there is a more particular application of the Elements by every one that receives whereas the word preached being delivered to all at once is applyed but by a few men being loath if they can choose to take that to themselves which goes against the hair as most duties do especially Repentance or true conversion But now when the Sacrament of the Supper is administred they must needs act that do receive because they must eat and drink whereby a nearer ingagement comes upon them which makes them look better about them Hence many never begin to think seriously of Religion and a religious course untill they are to come to the Sacrament and then they begin to bethink themselues and to turne over a new leafe and so fall close to savour and relish Religion which before they regarded not Cov. se aled p. 216. c. or at most very slightly considered Expertus loquor See more concerning this matter in M. Blakes Covenant sealed Object 1 But here it will be Objected that should we admit those that are unregenerate being dead in trespasses and sinns it would do them no good at all but a great deal of hurt yea prove very poison to them because they will eat and drink damnation to themselves for they cannot but eat and drink unworthily taking God's name in vain I answer Answer by the same reason you must keep them from every Ordinance be-because while unregenerate they take Gods name in vain and hurt themselves as well as in this Besides none eat and drink damnation but those that are in a damnable estate already For he that believs not is condemned already Joh. 3.18 As for poisoning them by this how can a dead man be poisoned And besides Vid. Blake Cov. sealed ch 17. sect 11. pag. 190. I hold it a dangerous errour to think that this Sacrament will prove poison to all that partake of it being unregenerate for had it been so surely the Lord would not have appointed the same meat and drink to have been both Sacramental and necessary food without which the Israelites had been starved in the wildernesse and with which most of them being unregenerate must have been poisoned if that position were true for they all ate the same spiritual meat and all drank the same spiritual drink 1 Cor. 10.3 4. whence I argue thus Seeing the Lord appointed the ordinary food of the Israelites to be sacramental and the very same spiritual meat and drink with ours and seeing they were all bound to eat or else they had been self-murtherers Therefore there can be no such danger of soul-murthering to all unregenerate that eat in obedience to God's Commandement which must of necessity follow if the Sacrament should be poison to all such as were unconverted I deny not but there was something extraordinary in that sacramental meat and drink in regard that the mixt multitude did both eat and drink of the same yet still the argument holds good in regard of the sacramentality of it as I may say and that we may rather conclude thence that those that are no members of the Church may eat at the Sacrament than exclude those from it that are visible members though unregenerate Doubtlesse the unregenerate sin no otherwise in this than they do in other commanded duties which they cannot possibly perform aright in that condition and which notwithstanding they cannot neglect without greater sin Bowles his Past Evang lib. 3. pag. 193. Minorem contrahit reatum saith reverend Bowles qui in officio quod praecipitur deficit in modo praestandi quàm qui prorsus negligit Peccat ille ex accidenti scil ex defectu fuperveniente hic verò in substantiam praecepti que jubemur Domini mortem usque dum advenerit annunciare Peccat ille in unum duntaxat praeceptum hic in duo quae prudens sciensque omittit And after this manner we were wont to comfort wounded consciences who were afraid to performe holy duties because they found such failings and faithlesse distractions in the performance of them that they thought they sinned more in doing them than in leaving them undone For this we told them that there was lesse sin in the willing performance though with much weaknesse than in the wilful neglect of them Object But here some think to evade by distinguishing between duties naturally moral and those of meer positive institution Moral duties as praier thanksgiving c. are confest to belong in general unto all but it is not so in duties of positive institution they are given with limit to some and are not of universal obligation Answ To this Mr. Blake hath sufficiently answered M. Blak Cov. sealed c 7. sect 11. p. 195. 1. By way of Concession Positive precepts bind not at all because they are not given to all the Gentil nations were not tied to the Law of Ceremonies given to the Jews and meer Heathens are not now tied to our Sacraments 2. For a positive answer he saith Positive precepts were never given in charge with any such distinction as to bind the regenerate and to exclude men in unregeneration Men under sin and in nature are bound to the affirmative part of the second Commandement to observe every

M. See his Book in 8. v. pag. 11.12 c. Jeanes who hath both largely and learnedly handled this particular And thus much shall suffice concerning the considerations and cases of Conscience I will conclude with a few motives to stir up my self and others to a more frequent and conscionable celebration of this holy Supper Motive 1 First because the keeping of the Passeover solemnly though but outwardly of many was a meanes to free all the Families of the Israelites from having their first borne destroyed from the Egyptians So may the keeping of this Supper that succeeds the Passeover be a means to preserv us from common calamities seeing our Sacraments are not lesse but rather more effectuall than theirs and withal considering that this is an approved way of renewing our Covenant with God and God's renewing his Covenant with us when we keep this Epulum Foederale This feast of the Covenant or Covenant-feast where God seales his covenant to us to be our God and to take care of us as Confederates do one for another Motive 2 Secondly if many were sick and weak and some dyed because of the sin of unworthy receiving as we see 1 Cor. 11.30 Their sin and judgments cannot be small that altogether omit this holy duty For it is a ruled case that the willing neglect of good duties is a greater sin than the weak performance of them I do verily believe that many abstain out of meer conscience fearing that they should do more hurt than good but Conscientia erronea non obli gat Motive 3 Thirdly it is without question and granted on all sides that it is a duty necessarily incumbent upon a Minister of the Gospel to administer this Sacrament being a speciall part of GOD's publick worship but it is questioned by most and flatly denyed by many both learned and godly men that a single Minister hath power of himselfe to suspend a scandalous person from the Sacrament Therefore it must needs be safer for a Minister to do that which is his certain duty than neglect it wholly and so in a kind suspend all good and bad worthy as well as unworthy Motive 4 Lastly the often Celebration of this sacred Supper tends much to the glory of GOD and the Churches good because herein is a thankful acknowledgment of CHRST crucified for us and also a putting GOD the Father in mind of CHRIST'S Death as some suppose and of his Covenant of grace sealed with his Sons blood and also a renewing our Covenant with GOD as was formerly said that he may renew his grace and mercy upon us Which things are of singular use Wherefore let us lament and lay to heart our former great neglect and labour for time to come to be more faithfull and frequent in administration of this holy Supper as without all Popish superstition so with all reverence and godly simplicity which I take to be the main defect in those Corinthians that received so unworthily And as for those that are so apt to Censure in this case let mee commend to them the Apostles practise in that 1 Cor. 11. When they had much transgressed in unworthy receiving and for which GOD had grievously judged them he never blames the Minister for admitting them but biddeth every one Examine himselfe and so eat verse 28. and tell 's them ver 31. If they would judg themselves they should not be judged of the LORD This this is the right way to reformation To cease judging others and fall more closely to judging of our selves There was never more judging of others and lesse judging of men's selves If men would more judge themselves they would certainly judge others lesse and so sooner escape the just judgments of GOD. Matthew 7.1 See Romans 14.10 Why doest thou judge thy brother Wee must all stand before the judgment seat of CHRIST And verse 13. Let us not therefore judg one another any more but judg this rather that no man put a stumbling block or an occasion to fall in his brothers way Romans 15.5.6 Now the GOD of patience and consolation grant us to be like minded one towards another according to CHRIST Jesus that we may with one mind and one mouth glorify GOD even the Father of our LORD Jesus CHRIST Amen FINIS ERRATA In the Title Page line 17. read Pastore for Patore in the Epistle to the Reader pag. 8. line 17. for Suspicious r. superstitious p. 10. l 20. for these r. the p. 11. l. 3. for not r. but in the Advertisement p. 6 l. 4. and 5. for regenerated r. regeneration p. last l. 3. r. and so I leave In the Book it selfe page 2. line 26. put our there p. 15. l. 26. for convert r. correct p. 19. l. 10. after reproved add the word them p. 33 l. 12. after now add if p. 34. l. 1. for thou r. jou p. 35. l. 16. for saith r. say p. 4. l. 28. put out at p. 46. l. last put out as BOOKS Printed for Joseph Cranford at the Kings Head in St. Paules Church Yard ΠΑΝΘΕΟΛΟΓΙΑ or the Sume of Practical DIVINITY Practised in the Wilderness and Delivered by our Saviour in his Sermon on the Mount being Observations on the fourth fifth sixth and seventh Chapters of S. Matthew to which is prefixed PROLEGOMENA or Preface by way of Dialogue wherein the perfection and Perspicuity of the Scripture is vindicated from the Calumnies of Anabaptists and Papists By Thomas White Minister of Gods Word at Anne Aldersgate London ANIMADVERSIONS or the Rabinical Talmud of RABBI John Rogers Wherein is Examined his Doctrine as of the. Matter of a Church The duty of Separation Form of a Church The subjects of Church power c. By Zach. Crofton Minister of God's Word at James Garlick Hythe London A VINDICATION of the Answer to M. Brabourn concerning the Civil Magistrates Power as to changing Church-Government Wherein the Reverend M. Perkins and some Truthes of God are vindicated from the Lyes and scurrilcus expressions cast upon them By John Collings Minister of Gods Word in Norwich The Patterne of Patience in the Example of Holy Job a Paraphrase upon the whole Book being an expedient to sweeten the miseries of these never enough to be lamented times The Husbands Authority Vnvailed wherein is moderately discussed whether it be fit or lawfull for a goodman to beat his bad Wife A Method and instructions for the Art of Divine meditation with instances of the severall kindes of solemne Meditation By Thomas White Minister of God's Word in London Enchiridion Medicum Containing the causes signs and cures of all those diseases that do chiefly affect the body of man divided into three Books With Alphabetical Tables of such matters as are therein contained Whereunto is added a Treatise De facultatibus medicamentorum compositorum dosibus By Robert Bayfield Doctor of Physick in the City of Norwich The Crown of Righteousnesse by Tho. Watson Minister of Stephen Walbrook London FINIS

rather ex consequenti and though not directly yet indirectly which is sufficient to my purpose The primary intent of this Sacrament is to keep a memoriall of Christ's death and seal or confirme the Covenant of Grace and it doth but secondarily confirme our Faith and strenthen other graces and why it may not have other secondary effects in some who have but common grace and yet are bound in conscience to use this Ordinance having a legall right unto it I see not Seeing it lays an ingagement upon all receivers to renew their Covenant with God and labour for those true graces whereby they may receive the full benefit of this Ordinance Especially considering that this Sacrament teacheth the eye as the Word doth the ear and is confessed also to be an heart-breaking and heart-melting Ordinance when they shall see Christ as it were crucified before their eyes for the remission of sins Besides it 's worthy to be considered that this learned M. Vines not long before his death and since he preached these Sermons now newly published did prefix an Epistle to Reverend M. Blake his Book of the Covenant sealed with high praises both of the Author and the Book commending it to many Ministers as a thred to direct them out of those Labyrinths and perplexities about administration of this Sacrament which have vexed very many Blakes Covenant seal page 189 § 11. propos 9. Now in that Book M. Blake proves holdes that this Sacrament no more than other Ordinances is not limited to those that have received a new life in Christ by the Spirit and that others as they may be admitted without sin so they are in a capacity and possibility to receive benefit from it And again he hath another Assertion That the Lord's Supper with the Word as an appendant to it may be serviceable to bring a man of Covenant-interest up to the termes of the Covenant page 200. Sect. 13. Propos 11. Besides M. Vines himself pag. 252. hath these very words If one be a baptized person a knowing professor of the Gospel against whom there lies no bar of notorious ignorance or scandall though it appear not that he is truly regenerate yet he hath admittance he claims upon such a right as the Church cannot justly disallow no more than an Israelite circumcised and clean could be debarred the Passeover and pag 254. unto admittance to the outward Ordinance Regenerated is not necessary And yet more plainly to this purpose pag. 350. If it was known to me saith he that a man was not regenerate I durst give him the Sacrament yea I must untill he be orderly convict of sin that may debar him for the Rule of Gods Word is best reason and the Rule establishes an order If he hear not the Church let him be to thee a Heathen and a Publican untill then and not upon my private knowledg he is not to be an Heathen to me Thus he Now seeing Christ himself hath not injoined his Church to prehibit all unregenerate persons yea hath injoined her to exhibit to such and such though unregenerate as this most learned and holy man holds hence I gather that this Sacrament must needs be of som special use to som such else God would certainly have prohibited it especially if it had been so dangerous to administer it to such as some suppose it whereas on the other side it is very dangerous for any such to neglect this Sacrament as it was to them that neglected the Passeover See Numbers 9.13 The man that is clean viz. legally which was spoken of before and is not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people and mark the reason because he brought not the offering of the Lord in his appointed season That man shall bear his sin What sin then are they like to bear that care not to bring this offering of Lord in that holy Supper in any season but neglect it for a long season And I leave the Treatise to thy candid consideration and rest Thine in the Lord Stephen Geree SOME Serious Considerations Together with some Cases of Conscience RESOLVED For a more full and frequent Administration of yet not free Admission unto the Sacrament of the Lord's Supper HAving for a long time sadly and seriously considered the almost-insupportable burthen that lies upon the backs of Ministers Onus ipsis Angelis formidandum as one hath long since termed it and weighing withall the dangerous distractions and divisions in our Churches which are the mystical body of Christ and should be like his Garment seamlesse and without rent alwaies indeavouring to keep the unity of the Spirit in the bond of peace I have esteemed it a most happy and heavenly work though hard and difficult to have an hand in composing these controversies or contributing any thing whereby peace unity may be in some measure procured and true piety restored and advanced which hath been so much hindered and almost utterly exstinguish'd in many places and persons by reason of our scandalous distracting differences and that especially about Discipline For hereupon many not able or not willing to distinguish between Doctrine and Discipline the former to wit Doctrine remaining still the same sound and saving notwithstanding the variety and seeming contrariety of Discipline hereupon I say some are deterred from Religion it self and others so offended and stagger'd that being in a maze they scarce know which way to steer their course so that they becom altogether unsettled irresolute in their Religion to the great dishonor of God the disgrace of their religion their own dammage as also to the hardning of unholy ones in their wicked ways and carnal courses who hence take occasion to sooth themselvs in their supposed constancie though indeed it be no better than contumacie or meer obstinacie against the clear light of the Gospel of Christ For say they to what end should we be so scrupulous and precise in matters of Religion seeing few or none of the most zealous are well agreed amongst themselvs one holding forth one way others another way and a third differing from both of them to name no more and all with a great deal of eagernesse and confidence For these men have forgotten or rather do not regard to know that even in the Apostles daies there were the like factions and differences when one said 1 Cor. 15.12 I am of Paul another said I am of Apollo and a third said I am of Cephas and a fourth renounced all the rest as it seems and pretended to be onely for Christ as some do now amongst us decrying all Ministers and Ministry of men and seem to bee onely for Christ's immediate teaching by his Spirit who though they think they have the fairest pretence yet I am afraid they will fall upon the foulest conclusions in the end as we see by sad experience in some such already Likewise