Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	knowledge_n	sin_n	sin_v	2,885	5	9.7377	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54245	Urim and thummim, or, The apostolical doctrines of light and perfection maintained against the opposite plea of Samuel Grevill (a pretended minister of the Gospel) in his ungospel-like discourse against a book entituled A testimony of the light within, anciently writ by Alexander Parker / by W.P.	Penn, William, 1644-1718.	1674 (1674)	Wing P1393; ESTC R27610	28,857	34

his Principle for his Argument implies as if there were no End of needing of Grace I wonder he has forgotten his School Distinction of a quo ad quem for men may be perfect from Sin and not perfectly grown up to the Wisdom and Knowledge of all the Weighty Mysteries of the Gospel For his Notion of Sanctification and Purification I say Where the Conscience is not defiled it is purified and men are sanctified or dedicated to God by the Truth and the Belief and Obedience of it and there is no sinning else how Temples and Tabernacles for God to dwell and be worshipt in For the Place he brings that men must sin because they are men he might better have given that Reason for the Devil 's sinning because he is a Devil for sinning is not man's State as man though in joyning with the Devil he may Sin as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being potential and so Pagninus renders it by peccet but he makes use of a bad Translation his Holy Ghost as his words imply to countenance his bad Conclusion That because they may Sin therefore they must sin See more in D. Gell's Essay to the Translation of the Bible p. 762 768 772. Because David Psal 19. thought it a hard Matter for him or those in his Condition at that time to understand their Errors from the Law of Moses those Statutes and Precepts c. which through Neglect they might be ignorant of and therefore there was a Sacrifice appointed for a Propitiation and Prayers for Cleansing from them v. 12. And because the Psalmist Psal 130. being in the Deep by reason of Iniquity prayed for Forgiveness vers 3 4. And because the Apostle James saith In many things we sin all he concludes that not only David but the Apostles to in their best Condition even to their Death did sin and that James was a Curser to his Death because he said with the Tongue curse we men taking Advantage of these Holy Men to make them Offenders for their Words But what good Man will believe him No wonder if he traduce the Quakers and pervert their words when he is one of them that David speaks of that wrests his words and imagines Evil of him And for any thing we know for we cannot take his words without Quotation he may as much wrong or wrest those Passages out of Origen Theophylact Chrysostom Ambrose and the Protestant Writers that he sayes he has read about 〈…〉 which is for Destruction it self In my Mind the De●il may more fitly be said to correct it For if they that are Dead have ceas●d from Sin then the Damned shall not blaspheme God or else their Blasphemy is not Sin which Protestant Writers say not nor the Fathers ever taught But Grotius a famous Portestant Writer interprets it thus That as the Dead return not 〈◊〉 their former Life so neither he that is truly Dead to Sin 〈…〉 his former Life again And Zegerus another saith 〈◊〉 is being 〈…〉 from Sinning so that he may not sin unless he well But this man would have it as if Paul meant that Bodily Death took away the Possibility of sinning and Life the Possibility of not Sinning However he acknowledges that by the Death of the Body of Sin is meant the Separation of Sin from a man and being freed from Sin a●d ceasing from sinning yet sayes that in Rom. 6. there is not a word to d●hort them not to suffer any Sin to be in them But how can a man let Sin be in him and he not sin For it is not a Sin to be tempted but to enter into the Temptation He that ceases from sinning ceases from Sin and whensoever any yields to obey Sin then he is the Servant of Sin Can any man commit a Sin but he is captivated under the Power of it And therefore in that Condition Paul cryed out as a Distressed Captive for Deliveran●● from the Body of Death not from the Natural 〈◊〉 for before that was dissolved he said I have finished my Course I have kept the Faith that is He had endured to the End and arrive● at Perfection E●asmus saith It was in the Person of 〈◊〉 which the Apostle spoak in Rom. 7. And Gretius on the some place will not have it Paul's Condition when he wrote the Epistle to the Rom●ns It is to be noted sayes he that Paul speaks in the first Person not that he deals concerning himself but for Modesty's sake he had rather so express odious things which he calls to transfer in a Figure 1 Cor. 4. 6. so in 1 Cor. 6. 12 15. chap. 10. 29 30. chap. 13. 2. Gal. 2. 18. Chrysostom ad 1 Cor. 12. sayes He takes heavy things on his own Person Hieron ad Daniel Because he is one of the People he reckons their Sins in his own Person which also we read the Apostle did in the Epistle to the Romans But this man interpreting it the Death of the Body instead of the Body of Death first gives a Reason why Sin must be destroyed by the Death of the Body namely because it entered by the Conjunction and Vnion of the Soul with the Body but that he proves not and it were to disprove himself in pag. 8. For there he saith The Light is Reason wherewith God hath endued man's Soul and is a Natural Gift that comes by Generation How then say I is it conjoyned and united to it if it be generated with it for so 't is one with it Are there two Generations one of the Body and another of the Soul one with Sin and another without it and the latter united to the former that it may receive Sin and say A Body hast thou prepared me O God to do not thy Will on Earth as it is in Heaven but the Will of the Devil that at my first Entrance into it and during my Continuance in it I may alwayes do thy Enemy some Service who must have a place allowed him in it as long as it lives Is not this blasphemous and contrary to the Scripture which sayes He that defiles the Temple of God him will God destroy I would fain know of S. G. how the Man of Sin got entrance to defile this Temple if it was not through the Mind by entring that with his Temptation of becoming as God knowing Good and Evil which was sometime after that God had breathed into Man the Breath of Life If he sayes it was as inevitably he must then will it follow that sin came not by Conjunction of Soul and Body as he teaches but after that Conjunction and so his Reason for Death's destroying of Sin which implies the necessity of sinning til men dye is quite overturned Besides how can a House of Clay a lifeless Lump of Earth be capable of Pollution any wayes but by him or them that inhabit or enter it as becoming his or their Organ Instrument or Habitation

Irenaeus And the Reader may take these quoted better from us then S. G's from him upon meer Trust Some ancient Fathers Protestant Writers expound the Word Nature as I do sayes S. Grevil if you will trust him I say the like of my Exposition and have already quoted them and told him how far I credit them and therefore in page 8. he wrongs the Quakers for they would not cite them if they gave no Credit to them as he would have People to believe as Paul would not have quoted the Greek Poet if he had not believed that to be Truta that he said concerning God That we are of his Off-spring which he brought to prove that he is not far from every one On which Place Grotius cites for the Essential Presence of God as he terms it several Heathens Jews Christians no fewer then Ten I shall instance but in one Minutus Felix who ●yes God is every where not only very near us but infused which because A. P. said not expresly though S. G. charges him to say it by Consequence he makes it A. P's Principle to shut him out of Men who charges it for an Error that he dwells in Men and all that is not by Generation p. 8. And so not only many primitive and later Christian Doctors but also many others that deny the rational Soul to be ex traduce or by Generation but infused to be as great Blasphemers as he would make the Quakers And if he can produce neither Scripture as I am sure he cannot nor ancient nor modern Writers for his Gift of the Spirit that comes by Generation He must be the Author of that new Doctrine A Gift or Grace is not one's self nor a Part of one's self nor one's own originally but another's freely conferr'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graces or things freely given He says To do as we would be done to is sown in our Natures then the Seed of the Law the Prophets contain'd what more eminently appeared and was extended in the Gospel even to the Love of Enemies with the Reason of it for if you love them that love you c. which the Gentiles had in them in Effect though not in Letters And D. Paraeus saith In the State of Sin a Man is not apt to do or think any Good of himself according to the Scriptures Eph. 2. 9. and 2 Cor. 3. 5. c. Then neither the Law nor the Work of the Law was of themselves else how they could condemn them that had the Law and transgressed it And the Scripture saith That which may be known of God is manifest in Men for God hath shewed it to them and God hath shewed unto thee O Man what is good c. Mic 6. 8. which S. G. denies calling it a special Presence from what ground he shews not nor can he for the Manifestation is common and universal the Words themselves prove it consequently there is a common Presence and indeed a special Manifestation implies a Common He eavils about the word Perfect distinguished before out of Paraeus and tells of Darkness dwelling with Light and Ignorance with Knowledge I know not for what unless it be to confess to us That his Knowledge is not without Ignorance But it seems he is affraid le●t his Kingdom of Darknes Ignorance Sin should be destroy'd therefore proceeds to write against a Freedom from Sin in this Life and to oppose the Expositions of the Fathers Protestant Doctors which it seems are of less credit with him then with the Quakers that hold That the Doctrine in Christ's Sermon tends to a Righteousness beyond that of the Law charging them as if they meant that Christ set up a Righteousness or a Law above his own perfect Everlasting Spiritual Law which some call Natural and Moral The same in Nature saith Origen entire agreeing with the Eternal and Immoveable Rule of Righteousness in God abiding the same from the Beginning to the End of the World and therefore were we redeemed and regenerated by the holy Ghost that we should keep this Law in this and the Life Eternal that is Love God and our Neighbour with all our Heart not a new Doctrine but the old which was from the Beginning Which Law Natural Noah and Abraham kept saith Tertullian and were justified by it And further In this Primordial and General Law of God given to Adam were all the Precepts of the latter Law given forth in their Seasons for what Wonder if he increase the Discipline who instituted it And God at a certain Season exhibited a subsequent Law to the Gentiles and that which was promised again by the Prophets reform●● to the better that it should be kept These are their words which shews what Law was meant namely the Law of Moses which was added because of Transgression t●ll the Seed should come before which time many things were winked at and su●ered because of the Hardness of their Hearts that from the beginning were not so which Christ brings to that he might recover all that was lost and so give Power by his Spirit to them that walk after it that his Law may be fulfilled in them in the Everlasting Righteousness of it the very End of his Coming The Law being obscured by the Fall much obliterated and lest lest the Relicks in the Minds of men might be thought to be an Opinion GOD REPEATED IT saith Vrsin which they that walked after the ●lesh could not keep and the Knowledge of it did only condemn them and in that Manifestation and Capacity in might be said to be weak and all those Rites Sacrifices added ever unable to purifie the Conscience But they that Love him keep his Commandments and they are not grievous So that it was the Relicks of the Law Natural repeated in the Decalogue that Christ as they say came to set up a Righteousness beyond and not only to repeat and confirm the Relicks but restore the whole in due season and bring on the Perfection to be Merciful as saith Calvin himself and Love Enemies beyond which Remigius saith as S. G. cites there can be no Love and therefore having commanded this Christ saith Be ye Perfect this being the Perfection of Love Perfect Love casts out Fear and is the Fulfilling of the Law And he that loveth God keepeth his Commandments But S. G. p. 10. having taken away their Distinctions by his Distinctions of the Moral Law comprehending all Ceremonies c. relating to the Old Testament and New Under the Name of Parker he tacitely chargeth not only Remigius and Calvin but also Chrysostom and many other Fathers and Doctors quoted to be of the same mind with the Scribes and Pharisees in their narrow Interpretations of the Law in some particular Precepts of it for this he flings on A. P. for saying but the same things while indeed it is to be s●ared that S.