Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	idol_n	knowledge_n	weak_a	1,298	5	9.3976	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00643	The souls looking-glasse lively representing its estate before God: with a treatise of conscience; wherein the definitions and distinctions thereof are unfolded, and severall cases resolved: by that reverend and faithfull minister of the Word, William Fenner, B.D. sometimes fellow of Pembroke-hall in Cambridge, and late parson of Rochford in Essex.	Fenner, William, 1600-1640.; Calamy, Edmund, 1600-1666.	1640 (1640)	STC 10779; ESTC S101939	116,565	318

other text is 1. Pet. 3.21 The answer of 〈◊〉 good conscience towards God by the resurrection of Jesus Christ Where the Apostle first giveth this title to a renewed conscience to be called a good conscience Secondly he nameth the cause that maketh it to be good the power of Christs resurrection When the resurrection of Christ Jesus is powerful● upon us then conscience becometh good 5. The fifth is quietnesse By nature ●othing is so fierce and violent if it be ●nce awaked as conscience is O it is ●nspeakably furious Thus is consci●nce by nature and therefore it can ne●er be good untill we get it appeased with the assurance of the pardon of our ●innes and so true peace and comfort ●stablished in it This is the reason why ●he Scripture joyneth a good consci●nce and faith so often together as ● Tim. 3.9 Holding the mysterie of faith ●n a pure conscience It cannot be a pure or good conscience if faith be not held ●n it As long as the conscience is not ●nderpropped by faith the conscience must needs be in a wildernesse Perhaps my sinnes are imputed unto me perhaps ●hey are pardoned Perhaps they are cover●d perhaps not As long as the conscience lieth under these uncertainties it cannot be firm and foundly good indeed therefore we must labour for assurance of pardon by faith Thus much of a good renewed conscience that is perfectly and soundly renewed An infirm conscience II. Secondly There is a good conscience renewed but not soundly renewed very much as yet defective and imperfect The former conscience is called conscientia firma a firm conscience This is called conscientia infirma an infirm conscience Rom. 15.1 We that are strong ought to bear the infirmities of the weak This infirm conscience is a good conscience too and renewed but cumbred with sundry imperfections which in processe of time by growth in grace are for the most part conquered in the godly True faith is required unto this For the Apostle calleth such an one a brother in Christ one that hath this infirm conscience Rom. 14.21 It is good neither to eat flesh nor to drink wine nor any thing whereby thy brother stumbleth And we must not set such an one at nought Tush what care I for him I know I may lawfully do thus and this is my Christian liberty and shall I lose it for him because of his conscience Nay saith the Apostle Rom. 14.10 Why dost thou set at nought thy brother Mark The Apostle counteth such an one a Christian brother and not to be set at nought and therefore this is a good conscience too differing as much as white from black from such consciences as are weak through superstition of mind and through pride of heart because they will not be otherwise or through affected ignorance because they love not to be better informed These weak consciences are wicked I speak not of these I speak of a good conscience a conscience renewed but renewed imperfectly having yet sundry defects and imperfections The imperfections of it are 1. Imperfection of knowledge It doth not yet soundly and clearly understand what is lawfull and what is pure and what is by Christian liberty indifferent Paul saith Rom. 14.14 I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing to be unclean to him it is unclean He speaketh of things that are indifferent The Apostle had knowledge but there were others who did not know this O I may not eat this meat I may not play at bowls or use any other recreation I should sinne if I should c. This is one weaknesse in this kind of conscience weaknesse of knowledge 2. The second imperfection is to be grieved where it needeth not be grieved As when it seeth other do that which it self through mistake doth judge to be evil it is apt to be grieved and troubled to see it Rom. 14.15 If thy brother be grieved with thy meat now walkest thou not charitably It may be thou thinkest it lawfull to eat such meat but he thinketh otherwise and so is grieved to see thee eat This is another imperfection in this conscience to be grieved and offended without just cause 3. A third imperfection is in judgement It is apt to judge and condemn another mans liberty 1. Cor. 10.29 Why is my liberty judged of another mans conscience He speaketh of a weak conscience It is apt to be judging and condemning my liberty saith he but why so This is a fault and an imperfection indeed O such an one sinneth he doeth so and so yet it may be the thing is not unlawfull but a weak conscience is apt so to judge it and to condemn him that doeth it Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth Rom. 14.3 4. A fourth imperfection is this A weak conscience is apt to be misled So the Apostle intimateth Take heed lest by any means this liberty of yours become a stumbling-block unto them that are weak for if any man see thee who hast knowledge sit at meat in the idoles temple shall not the conscience of him that is weak be emboldned to eat those things which are offered to idoles and through thy knowledge shall thy weak brother perish for whom Christ died 1. Cor. 8.9 10 11. Where ye see that weak consciences are apt to be misled The reason is this Because when they see others whom they know to be more learned and judicious then themselves to do so and so that may soon tempt them to do it though their conscience be against it Vse 1 The first use is this If any have weak consciences let them labour to strengthen them Ye see what imperfections are in a weak conscience how apt it is to be offended and to judge other mens liberty how prone to misleading therefore let every good soul labour to be strengthened Vse 2 The second use is this Those that be strong must be carefull that they offend not the weak Though they do believe such and such Christian liberties they have yet if they know the use of them will offend their weak brother they should be carefull to abstein Rom. 14.13 Let no man put a stumbling-block or an occasion to fall in his brothers way Vse 3 Thirdly if it be such a sinne to sinne against the conscience of the weak then what a sinne is it to sinne against the conscience of all that are godly whether weak ones or strong ones Ye who walk after the flesh and can have disorders in your families and vanity in your mouths and apparent corruptions in your lives Ye who can drink and be drunken and keep company and prophane the Lords dayes ye offend the consciences of all that are godly it is a grief to their souls to see it Let me tell you It is a sinne to be wicked

spirituall goodnesse left in the other faculties of the soul so neither in conscience But the naturall goodnesse which I mean is nothing else but the veracity of conscience whereby it is inforced according to the knowledge it hath to tell the truth Thus every wicked man hath a good conscience Their conscience is good in that sense their conscience hath this naturall goodnesse that it telleth them the truth how it is with them Nay it is essentiall to conscience to be good in this sense It is the essentiall property of conscience to speak according to its knowledge It is the best faculty a wicked man hath it is better then his mind or heart or will There is more goodnesse in a wicked mans conscience then in any other of the powers of his soul His conscience speaketh more for God then himself doth and standeth more for God then himself will Not but that as all the powers of the soul are desperately corrupted by sinne so conscience is desperately corrupted as well as any of them but I speak of the essentiall goodnesse of it which can never be lost The de●ls in hell have not lost the goodnesse ● their essence Nay their essence is ●etter then the essence of Gods Saints ●●eir essence must be good because that ● God 's creature nay better then any ●ans essence because the Lord made ●●em a degree above man And as man ● a degree above beasts so angels are degree above man so conscience is a ●egree above other powers of the soul ● its naturall goodnesse That consci●ce hath such a naturall goodnesse in it ●e it in those cursed Scribes and Phari●es hypocrites who brought the wo●an taken in adultery to Christ Their ●onscience was good John 8.9 they were convict●● of their consciences their conscien●es dealt honestly with them and told ●hem the truth that they were wicked ●●nners themselves This is the naturall ●oodnesse in conscience 2. A renewed good conscience I ●ll it a renewed good conscience be●ause when a man is renewed all the ●an is renewed all his mind and the ●pirit of it is renewed Ephes 4.23 That ye may be renewed in the spirit of you mind If the man be renewed all th● mind must be renewed and therefo●● the conscience must be renewed too for the mind and the conscience ever g● together nay conscience is mainly seated in the mind and therefore if th● mind be renewed so is the conscience and if the mind be defiled so is the conscience Tit. 1.15 To them that are defiled is nothing pure but their minds a● consciences are defiled Mark When the● are defiled they are defiled together so when they are washed and renewed they are washed and renewed together Now this renewed conscience is eithe● perfect or defective 1. Perfect I mea● not perfect in every degree of goodnesse For so no mans conscience in th● world is perfect But I mean perfect i● every part and condition of goodnesse 2. A defective good renewed conscience is that which faileth in some conditions of goodnesse We call it a we● conscience which is apt to be pollute● and defiled again 1. Cor. 8.7 Their conscience being weak is defiled This is a defective good conscience a conscience ●ewed but imperfectly renewed I. To a good conscience A firm conscience that is ●ndly renewed five things are neces●●●y ● Knowledge of Gods will and ●t which doth follow the true know●●●ge of his will namely true humilia● and fear By nature the conscience ●lind and sturdy and venturous and ●●●refore it is necessary that it should be ●ghtened to understand the will of ●d and to presse it and again it is ne●●●sary that the heart should be hum●d or else it will not stoop to Gods ●l and it is necessary also that this ●y fear should fall upon the heart ●t it may not dare to transgresse St●●●ter being to speak of a good consci●●ce premiseth all these as necessarie ●●●reunto First he adviseth that Chri●●●●ns have knowledge to be able to give ●●ason of the hope that is in them and ●n that they should have meeknesse and 〈◊〉 for to do it 1. Pet. 3.15 16. with meeknesse and ● saith he having a good conscience ●●rk Knowledge and meeknesse and fear are required to make a good conscience without them the conscienc● cannot be good By nature we are al● blind and stubborn and fearlesse of sinning and therefore till we be cured o● these evils our consciences cannot be good 2. The second thing is a watchfulnesse and warfare against sinne Thi● is required too to a renewed good conscience By nature we are drowsie and carelesse and secure and do not stand upon our guard to wage warre against our lusts and the desires of our flesh and so long our consciences can never be good and therefore this spirituall watchfulnesse and mainteining warre against sinne is required to the having a good conscience That thou maist warre a good warrefare saith Paul to Timothie having faith and a good conscience 1. Tim. 1.18 19. Some who seemed to have a good conscience because they did not maintein this holy warfare against sinne and the flesh they have lost it Therefore this is another requisite required to a good conscience 3. The third is tendernesse of conscience By nature our hearts are seared ●nd dead and unclean and therefore we must get us tender and pure hearts ●f we would have good renewed consciences The end of the commandment is ●ove out of a pure heart and good conscience ●nd faith unfeigned 1. Tim. 1.5 See ●ow the Apostle compoundeth them ●ogether a pure heart and a good consci●nce We must get our hearts purged ●nd quickened that they may be sensible of the least evil and then our consciences will be good and be as a bridle to hold us from evil A hard heart and a good conscience can never stand together 4. The fourth is the cleannesse of conscience by the washing of Christs bloud This is the main and the principall of all Yea indeed the bloud of Christ is the sole and onely cause of a good conscience I would not be mistaken I named indeed other causes Knowledge and Humbling and a holy Fear a Combat against sinne and Tendernesse but I do not mean as though a good conscience were part beholding to them and partly to Chri●● bloud For it is wholly and onely b●holding to Christs bloud for its goo●nesse his bloud is the onely price of ● But my meaning is this That thoug● Christs bloud be the one onely cause ● redemption yet in the application of r●demption the Lord useth all those fo●● named graces while he applieth it ● the conscience Therefore this now 〈◊〉 adde The washing of Christs blou● this is chiefly required to the goodnes●● of conscience We have two places o● Scripture to prove it The one Heb. 9.14 How much more shall the bloud ● Christ purge your consciences from dea● works It is that onely can do it Th●

of this faithfull servant of God by making this book a means to bring thy soul to those heavenly joyes which are at Gods right hand for evermore which are joyes unspeakable and glorious so great that * Tanta est dulcedo coelestis gaudii ut si una guttula difflueret in infernum totam amaritudinem inferni absorberet as S. Augustine saith If one drop of the joyes of heaven should fall into hell it would swallow up all the bitternesse of Hell And that God would make you heirs of this joy is the prayer of your soul-friend Edm. C. An Enquiry after a mans estate before God Coloss 4.8 WHat a mans estate before God is pag. 1 Ministers are to enquire after the estate of their people pag. 4 Every man is either in an estate of grace or sinne pag. 11 This estate may be known pag. 16 Why every man ought to enquire after his own estate pag. 20 Means whereby a man may come to know what estate he is in pag. 23 Impediments which hinder this knowledge pag. 27 Motives to be diligent in this enquirie pag. 29 2. A treatise of Conscience Rom. 2.15 WHat conscience is pag. 31 I. Proposition There is in every man a conscience pag. 33 Why the Lord did plant a conscience in every man pag. 36 II. Proposition The light that conscience acts by is knowledge 1. of Gods law 2. of our selves pag. 41 The great necessity of knowledge pag. 43 III. Proposition The office of conscience is to bear witnesse accusing or excusing pag. 49 1. Foure properties of this witnesse-bearing It is 1. Supreme pag. 51 2. Impartiall pag. 52 3. Faithfull pag. 53 4. Privie pag. 55 2. The parts of this witnesse-bearing I. It s single witnessing 1. What we have done pag. 57 2. What we intend to do pag. 58 3. What is the bent of our hearts ibid. II. It s judiciall bearing witnesse pag. 64 1. About things to be done or omitted Where are considered 1. It s Office 1. To judge pag. 68 2. To counsel pag. 69 2. Its Adjuncts It is either 1. Illightned pag. 76 2. Erroneous pag. 78 3. Doubting pag. 85 4. Scrupulous pag. 88 5. Faithfull pag. 95. or 6. Vnfaithfull pag. 104 2. About things alreadie done or omitted and here also 1. It s Office is 1. To approve pag. 116 2. To absolve pag. 117 3. To mislike pag. 119 4. To condemne pag. 121 2. Its Affections It is either 1. Tender pag. 125 2. Sleepie pag. 126 3. Benumbed pag. 127. or 4. Seared pag. 128 From all these proceed two other Adjuncts I. A quiet conscience concerning which is considered 1. What it is pag. 132 2. How that in the godly differeth from that in the wicked pag. 137 3. How to know whether we have it or no pag. 152 Where is handled Whether a child of God may fear death and how farre pag. 159 Whether a wicked man may be desirous to die and in what cases pag. 164 The great benefit of peace of conscience pag. 167 II. An unquiet conscience What it is and the causes of it pag. 173 The degrees of it pag. 178 The difference of it in the godly and in the wicked pag. 184 How a man may keep peace of conscience pag. 200 How it dependeth upon obedience pag. 205 What manner of obedience that is which peace of conscience dependeth upon pag. 211 What a man must do to be freed from a burdened and troubled conscience pag. 215 As conscience beareth witnesse of our actions so of our persons pag. 222 It can and doth inform every man what estate he is in pag. 223 How it doth this pag. 229 When it doth this pag. 232 Why many neverthelesse are deluded about their estate pag. 239 What a good conscience soundly renewed is pag. 247 What a weak and infirm good conscience is pag. 256 IV. Proposition The bond of conscience is the law of God pag. 267 1. The Primarie and supreme is Gods word pag. 270 Gods law bindeth the consciences of the regenerate pag. 281 2. The Secondarie and relative others or ourselves pag. 296 1. Others may bind our consciences as Magistrates Superiours and how farre pag. 297 2. We may bind our own consciences by lawfull vows and promises pag. 314 What vows are unlawfull and not binding pag. 315 Of the vow made to God in baptisme how great it is and how much to be regarded pag. 318 An Enquiry after a mans estate before God COLOSS. 4.8 Whom I have sent unto you for the same purpose that he may know your estate and comfort your hearts THE estate of a man before God is the relation that he standeth in unto God What a mans estate before God is as God is the free fountain of spirituall life and salvation and the ●terminer of mens everlasting condi●ons either in heaven or hell So that ●en we question about a mans estate 〈◊〉 question Whether he be in Christ 〈◊〉 not Whether he have true grace 〈◊〉 or no Whether he be one of Gods ●ldren or no or whether he be yet 〈◊〉 better then a reprobate There be three things to be considered in this definition of every man estate First it is a relation unto God not as a man is in himself it may b● rich it may be poore in the world bu● I speak here as he is in relation toward God Whether he be rich toward God yea or no. I do not speak as man is in regard of others it may b● he is a father or a sonne a master o● a servant a king or a subject but i● relation to God Whether Gods servant or no Rom. 16.10 Gods child or no. Salu● Apelles saith Paul and he telleth us i● what estate Apelles was in before Go● namely in an estate of approbatio● approved in Christ And the same Apostle speaketh on the contrary of th● unconverted Gentiles that they wer● strangers from the life of God Ephes 4 18. Ephes 4.18 Secondly As it is a relation unt● God so it is a standing relation Tha● wherein he standeth towards God tha● is a mans estate before God There a difference between one that doth 〈◊〉 and one that is in the state of sin 〈◊〉 child of God may sinne but he is n●● in a state of sinne you cannot call hi● a wicked man So also there is difference between one that doeth some good actions and one that is in a good estate A carnall man may do some good ●hings but he is not in a good estate The estate of a man is a standing thing it is the relation that he standeth in towards God Thirdly It is the relation that a man standeth in towards God as he is the free fountain of spirituall life and salvation It is not every standing relation towards God For a man may be considered in relation to God as a Creatour and so the heavens and the earth and the very brute beasts stand in relation to God as they are his

Ahab ●d a quiet conscience but onely when ●icaiah did preach Felix had a qui●conscience no doubt yet he trem●d to heare Paul preach of death and 〈◊〉 judgement Acts 24.25 One would we thought that Paul a prisoner ●ould rather have been afraid but ●ul had true peace of conscience and ●erefore he could think and speak of ●ath with great comfort and of judge●ent with joy So could not Felix Beloved this is a strong signe of a sa● peace when some points of Gods wo● lay us flat and bereave us of our hol● Ye shall have many say O they ha● such peace and they have such a good co●science as quiet as can be and as hea● whole as can be By and by a sou● searching point cometh and ransacke● them to the quick and they are go● I confesse they go and get some unte●pered morter or other and dawb 〈◊〉 their consciences again but they 〈◊〉 gone for the time This is a stro●● signe of a rotten peace But a child ● God can heare any point heare ● death of judgement of any thing co●teined in the word with delight a● comfort It is true he may be a●zed thereat but he is glad at heart t●● he heareth it and will make use of● be it mercy or judgement Sweet 〈◊〉 bitter points all are welcome to hi● even the bitterest points are sweet 〈◊〉 him because God and he are at peace● and therefore he knoweth there is 〈◊〉 news from God but it is good IV. If our peace of conscience 〈◊〉 good it will heal that base fearfulnesse ●hich is in many who dare not be in ●e dark dare not go through a ●urch-yard in the night Some will ●ake at the very shaking of a leaf as ●e wicked in Job Job 15.21 which is nothing ●t a guiltie conscience I grant this ●rfulnesse is naturall to some yet I 〈◊〉 the true peace of conscience will ●re it I do not say this is a recipro●ll signe of true peace of conscience ●r many wicked men may be bold ●ough but I say true peace of con●ence will cure this immoderate fear●nesse in the godly But here two questions are to be ask● I. Whether every true child of ●od that hath true peace of conscience ●n think of death with comfort and 〈◊〉 desirous to die Answ 1. Peace of conscience doth ●t take away naturall fear It is the ●ture of every living creature to be ve● fearfull of death The Philosopher ●lleth death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear●llest thing of all fearfull things Bildad ●lleth it the king of terrours Job 18.14 Nature loveth its own preservation and therefor● feareth the destruction of it Peace o● conscience doth not take away all th● fear 2. Besides peace of conscien●● doth not take away alwayes all degre● of slavish fear of death The reason i● because peace of conscience may 〈◊〉 weak mixed with much troubles 〈◊〉 conscience For as faith may be ve● imperfect so peace of conscience m● be in some very imperfect Good o● Hilarion was very fearfull to die H● cried out to his soul when he lay on h● death-bed O my soul hast thou serv● Christ these fourescore years and art th● now afraid to die Again a mans lo● may be very imperfect 1. John 4.18 Perfect love i●deed casteth out fear but imperfe●● love doth not Hezekiah had pea● of conscience Remember Lord saith 〈◊〉 I have walked before thee in truth 2. Kings 20.3 〈◊〉 with a perfect heart Mark He had t● peace of a good conscience his co●science told him he had a sincere hea● and that his wayes pleased God y● he was afraid to die I do not think● was onely because he had no issu● though that might be some reason of it ● When a child of God is afraid to ●ie it is not so much for love of this ●ife as out of a desire to be better prepa●ed This made David cry out O ●pare me that I may recover strength Psal 39.13 be●ore I go hence and be no more And so ●ob Let me alone Job 10.20 21. that I may take com●ort a little before I go whence I shall not ●eturn These good men were then ●omething unwilling to die They ●ight have many reasons most likely ●is was one That they might be bet●er prepared and more fit and ready for ●eir departure 4. Some of Gods ●eople as these Job and David at ●ther times I say some of Gods peo●●e have such marvellous peace with ●od as that if it were Gods will they ●ad much rather die then live Phil. 1.23 I desire 〈◊〉 be dissolved saith Paul and to be with ●hrist which is farre better It may be ● regard of the church or the care of ●eir children and charge God hath laid ●n them they could be content to re●ain still in the body neverthelesse ●hey account their state after death much better and were it put to them whether to die or to live longer here they would choose death rather of the twain 1. Kings 19.4 Nay Elias requested for himsel● that he might die It is enough Lord● take away my life Not that they lov● death it self for death is evil in its ow● nature contrary to nature a badge o● sinne but for the love they have to an● the assurance they have of eternall lif● after death 5. Nay there is no chil● of God but may truly be said to lov● death and to love the day of judgement and the appearing of Christ Jesus Divines use to put this as a signe of God● children Nay the Apostle maketh thi● as a propertie of Gods children to lov● Christs appearing I have fought a goo● fight saith Paul I have finished m● course There he telleth us of his ow● peace and then he telleth us of his reward 2. Tim. 4.8 From henceforth is laid up for 〈◊〉 a crown of righteousnesse which the Lor● the righteous Judge shall give me in th●● day and not to me onely but to them also that love his appearing that is to al● his children For all the children o● God love the appearing of Jesus Christ to judgement Though all do not desire it with the same strength of faith ●et all desire it with faith They be●ieve that Christ hath destroyed him that ●ath the power of death Heb. 2.14 which is the de●il they believe Christ hath taken ●way deaths sting which is sinne 1. Cor. 15.56 57. and 〈◊〉 allowed death up in victory and may ●l say Thanks be unto God who hath gi●en us victory through our Lord Jesus ●hrist Neither do they so much que●on this as their faith to believe it ●ying Lord help our unbelief 6. Gods ●ildren have good reason to do so ●d to check their own hearts when●er they do otherwise Whenever any ●strust cometh they should check it ●wn again whenever any fear ari●h they should say What I fear ●●th which is a thing so precious Psal 116.15 Pre●us in the sight of the