Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	law_n	sin_n	transgression_n	2,525	5	10.8527	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11015	A treatise of Gods effectual calling: written first in the Latine tongue, by the reuerend and faithfull seruant of Christ, Maister Robert Rollock, preacher of Gods word in Edenburgh. And now faithfully translated for the benefite of the vnlearned, into the English tongue, by Henry Holland, preacher in London; Tractatus de vocatione efficaci, quae inter locos theologiæ communissimos recensetur, deque locis specialioribus, qui sub vocatione comprehenduntur. English	Rollock, Robert, 1555?-1599.; Holland, Henry, 1555 or 6-1603.; Bèze, Théodore de, 1519-1605.	1603 (1603)	STC 21286; ESTC S116145	189,138	276

CHAP. XXIX Of iustifying Faith OVr effectual calling is effected first by y e Law then by the Gospell The whole doctrine of the Law may be reduced to this * or forme of reason syllogisme Cursed is he that continueth not in all things which are written in the booke of this law to do them But I haue not continued in them Therefore I am accursed The proposition of this reason is the voice of the Law and that commination which is added to the couenant of works which is thus conceiued Do this and thou shalt liue but if thou do it not thou shalt die THe assumption of this reason is the act of euerie ones conscience that applieth to it selfe the transgression of the law The conclusion likewise is the act of each ones conscience applying to it selfe the iust punishment and curse of God for sinne This forme of reasoning belongs not so much to the calling it selfe as to our preparation to that Our preparation to our effectuall calling effectuall calling which is properly effected by the doctrine of the Gospell For by the doctrine of the Law which is comprehended in this argument wee are amazed and affected with the feeling of our miserie which feeling is the first degree vnto saluation Now the doctrine of the Gospell may be comprehended in this forme Whosoeuer beleeueth shall be iustified and liue But I beleeue therefore I shall be iustified An Euangelicall syllogisme and liue The proposition is the voice of the Gospell or of God himselfe calling For therein is contained the first part of an effectuall calling which is nothing els but a proclaiming of the free couenant the forme whereof is contained in this proposition The Assumption is not indeed the act of the naturall conscience but of euerie ones supernaturall saith applying to himselfe Christ Iesus the Mediator of the couenant and him first crucified and next glorified The Conclusion also is the act of faith applying to euerie one the benefits of Christ his righteousnesse and saluation by him This reason doth properly belong to Calling and the Proposition of it is the first part of calling and the Assumption and conclusion is the second part And seeing the assumption and conclusion are the acts of our faith whereby we doe as it were make answer vnto God that calleth surely we shall not without cause say that the second part of effectuall calling is nothing els but faith Wherefore the common place of Faith must be comprised vnder this of our effectuall calling It followeth therefore that we speake of Faith yea of that faith which is properly simply so called that is of faith which they call iustifying faith For as touching the other kinds of faith which are commonly numbred as a Iustifying faith dead faith c. they are so termed not simply but in some respect and with an addition dead faith temporary faith c. Now in the declaration of faith the first thing that offereth it selfe to be considered is the obiect thereof The The obiect of faith obiect is generally whatsoeuer is contained in the word of God that is the whole truth of God But specially and properly the obiect of it is Iesus Christ with all his benefits There is a twofold consideration of Christ and his benefits for first Christ with his benefits is considered as he is offered in the word and Sacraments that is as he is offered vnto vs as in a looking glasse and yet not so much Christ himselfe as a certaine image or picture of him Of this looking glasse of the word and Sacraments ye reade 1. Cor. 13. 12. We see now as it were in a glasse and by a darke speaking And 2. Cor. 3. 18. But we with open face beholding the glorie of the Lord as in a glasse are transformed into the same image from glorie to glorie Now Christ so considered The glasse wherein we may finde and see the face of Christ is nothing els but Christ preached in the word and represented in the Sacraments We saith he preach Christ crucified 1. Cor. 1. 23. For the Gospell preached doth set Christ in a manner before our eyes Gal. 3. 1. To whom Iesus Christ was before pictured before your eyes and among you crucified Next we be to consider Christ without this glasse of the word and Sacraments as he is in himselfe Of Christ so considered the Apostle speaketh 1. Cor. 13. 12. But then we shall see him face to face And 1. Ioh. 3. 2. But we know that it shall come to passe that when he shall appeare we shall be like him because we shall see him as he is As there is a twofold consideratiō of Christ so the knowledge and apprehension of him is twofold The first is called Faith the A twofold know ledge or apprehension of faith latter Sight Of both these ye reade 2. Cor. 5. 7. For wee walke by faith not by sight These two wayes of knowing apprehending do agree one with another in nature and essence for both of them are the knowledge and apprehension of Christ but they differ in quantity and as they vse to speake more or lesse for the knowledge of faith is the lesser as also is the apprehension whereupon 1. Cor. 13. 9. it is said that we know in part But the knowledge apprehension by Sight is the greater so perfect knowledge and apprehension and this shall haue place in the next world Of this perfect knowledge is spoken in the same chap. vers 10. But after that which is perfect is come And vers 12. Then shall I know euen as I shall be taught These things thus laid downe and knowne it is easily perceiued what the speciall and first obiect of faith is namely Iesus Christ with all his benefits and euen so as he offereth himselfe in the word and Sacraments Or the obiect of faith is the word it selfe or the promises which are made of Christ which is all one Hence it followeth The necessitie of the word preached that whensoeuer the preaching of the word and admistration of the Sacraments shalcease this faith also wherby we now walke must also cease See 1. Cor. 13. Then shall that which is in part be done away To conclude it is to bee noted of this obiect of faith that it is speciall that is offered to me to thee and to euerie man specially and distinctly For albeit the words bee generally conceiued yet they are specially to be taken as spoken to me to thee or of me and of thee Thus much touching the obiect of faith Now we are to speake of the subiect thereof namely wherein it is and from which it proceedeth The subiect of faith is the soule of man and in the soule of man the The subiect of faith reasonable and principall faculties those I terme first the mind then the wil. For as touching the other inferior faculties and affections of the soule faith is not so much

end vse of the couenant of works is that men by it may be iustified and saued or otherwise condemned The couenant of works had this vse in Adam before his fall that Adam by it might be iustified and liue After the fall it hath the same vse in the vnregenerate elect and reprobate to wit to iustifie and saue them or to condemne them And for as much as it can not iustifie them because of their corruption Rom. 8. 3. it followeth that it must necessarilie condemne them And the verie vnbeleeuing and vnregenerat doe otherwhiles feele this condemnation in themselues Of this vse read Rom. 3. 19. where he sayth that by the law Euery mouth is stopped and made obnoxious to the condemnation of God And of the experience of this condemnation reade Rom. 7. 10. I saith he when the commandement came was dead that is condemned in my conscience so that I felt in my selfe present condemnation and death And albeit this first vse of the couenant of works be cōmon to al vnregenerat elect and reprobate yet this wants not some difference for in the elect the acknowledgmēt of sin and condemnation which they haue by the couenant of works is vnto them a preparatiue to imbrace the couenant of grace but in the reprobate it is the way to extream desperation Thus far of the first vse The second end of the couenant of works is this It 2. End of the couenant of works serues to driue on and to stir vp al beleeuers to march on forwardes in all faith and godlinesse This vse it hath I say in the regenerat who in the legall couenant or morall law doe desire principallie to behold as in a glasse euermore first the holinesse maiestie and iustice of God 1. The vse of the morall law to the beleeuers Ro. 7. 12. Therefore the law is holy and the commandement is holy iust good Next they see here that which they call the originall holines and iustice of man to wit 2. the same which was in the creation which is defined to consist of iustice holines and wisdome Thirdly they behold here that life eternall which was to follow that 3. first originall iustice Fourthly they see that corruption and vnrighteousnes which is now in nature after mans 4. fal but this they see by consequent as we say one contrary is discerned and knowen by another for while we consider first that infinit iustice of God next our original iustice which are properlie discerned by that glasse of Gods law and couenant of works by the light and brightnes of these I say we may take a view of the grosse darknes filthinesse and deformitie of our corrupt nature For this cause it is said Ro. 3. 20. By the law commeth the knowledg of fin Fiftly they see herein Gods wrath kindled against y t deformitie of nature so contrarie both to Gods iustice to mans original iustice For this cause it is said Rom. 1. The wrath of God is reuealed from heauen against all the vngodlines and vnrighteousnesse of men and Rom. 4. The law causeth wrath Sixtly and lastly they behold how present death followeth that wrath of God Ro. 1. 32. Which men though they knew the law of God how that they which commit such things are worthie of death yet not onelie doe the same but also fauour them that doe them Chap. 7. 9 10. When the commandement came I dyed The regenerate when they consider these things in the law and couenant of workes they are forthwith terrified with that heauie spectacle 1. of their sinne 2. of the wrath of God against sinne 3. of eternall death which followeth Gods wrath And then doe they more more relinquish and renounce 1. that legall righteousnes required in the couenant of workes 2. that originall iustice and all opinion of free-will 3. that life and safety which followeth that legal righteousnes of works And hauing renounced all confidence in these thinges with like in deuour they follow hard after Christ by conuersion and faith to this end that they may finde in him first that mercie of God in Christ contrarie to that iustice of God secondlie they seeke for that imputatiue iustice as they call it so contrarie to their owne righteousnes to that originall iustice of the law or of works Thirdly they labour for that sanctification and regeneration that so they may bring forth the fruites of the spirit Fourthly they waite for to attaine that life eternall which is giuen vs of Gods free grace in and by that imputed righteousnes of Christ If we were possest in this life of a perfect faith in Christ A perfect faith we haue not and so of perfect holines then I graunt the beleeuers should not need this terrible glasse of the law and of the couenant of works But because vnbeleefe still resteth in this our nature and the reliques of that inherent contagion still abide in vs and for that so long as wee liue here neither our faith nor holinesse can be perfected Therfore to weaken more more our vnbelcefe and inherent sinne in vs and more and more to increase faith and holinesse we haue euer need of this terrible glasse as a continuall seuere Schoolemaister which euer casting many feares before vs may driue vs to the faith of Christ and to sanctimonie of life Now then seeing it is euident that there is a double vse of the couenant of workes the answer to the question aforegoing is easie For this we auouch that as touching the former vse the couenant of works is abolished to them which are vnder grace To this the Apostle pointeth when he saith Ro. 6. 15. Yee are not vnder the law but vnder grace Gal. 4. that he might redeeme them which were vnder the law Rom. 7. Being dead to the law we are now free from the law 2. Cor. 3. 11. For if that which should be abolished was glorious But as for this second vse it is not abolished This distinction is commonlie receiued that the law legall couenant is abolished as it is a condemning tyrant and not to be abolished as it is a Schoolemaister to chasten vs and with terrours to driue vs vnto Christ For this second vse we haue an example in Paul after his regeneration Ro. 7. 14. c. For when he considers in the glasse of Gods law the spiritualitie that so I may speak the holines and goodnes of the law first next his owne carnalitie to vse that worde and rebellion and lastly death it selfe first he breaks forth into these wordes Miserable man that I am who shall deliuer me from the bodie of this death Next he flieth to the mercie of God in Christ Iesu saying I giue God thanks in Christ Iesus And 2. Cor. 5. 11. Paul sayth of himselfe he was inforced and mooued forwardes to doe duties in his calling because of the terrors of the Lord set downe and offered vnto him in and by

without Christ and therefore doth beget feare and horror within vs. The instrument wherby the spirit doth worke this sorrow in our hearts is the preaching of the law The sum whereof is in that syllogisme concerning the which we haue spoken in the doctrine of faith the proposition of which syllogisme is this Cursed is euery one that continueth not in all things which are written in the book of this law to do thē The assumption is by euery mans conscience thus annexed But I haue not continued in them the conclusion therefore is this I am accursed From hence dooth that sorrow or rather that horror of the heart arise or spring not somuch for sin which is in the assumption as for the punishment and feare of the curse which is in the conclusion And this is that which is called the pricke of conscience which by meanes of the conclusion before shewed doth not only prick a wounded mind but also pierce euen through the heart And this legall sorrow if the grace of the Gospell did not put an helping hand betweene it and vs would driue a man into vtter desperation And thus much concerning that first sorrow The very same spirit of God is likewise a principal efficient cause of the latter sorrow but not proceeding as before for now he becommeth the spirit of adoption Wherby we crie Abba Father Rom. 8. that is testifying of our adoption in Christ and therefore doth inlarge both our heart and mouth to call vpon God familiarly as vpon our Father The instrument whereby the holy spirit doth worke this faith in our hearts it is the preaching of the Gospell the summe whereof is contained in that syllogisme concerning which we haue spoken in the doctrine of faith The proposition of this syllogisme is He that beleeueth shal be iustified and shall liue whereupon faith doth assume saying But I do beleeue and concludeth saying Therefore righteousnesse and life pertaineth vnto me In this conclusion there is I confesse matter of ioy of vnspeakable gladnesse but it is as true that there is in it matter of sorrow also which is conceiued after we haue known the mercy of God in Christ to be so great and doth arise in this respect because we haue offended so merciful and so louing a Father It is then a ioy mixt with sorrow with the vnspeakable and glorious ioy of faith hauing ioined with it sighes that cannot be expressed And thus much also of the later sorrow Now let vs see how both these kinds of sorrow belong vnto sound repentance That first sorrow which is of the law and is conceiued by reason of the punishment which followeth sinne I confesse it is no part of this holy change and conuersion vnto God for of it own nature it doth rather estrange vs from God then conuert vs to The terror of the law a preparatiue for the Gospell God and in very deede it dooth altogether alienate the wicked from God as from a terrible iudge Notwithstanding in repentance it hath his vse for it prepareth the elect by giuing them sense of their misery to that grace and mercy which is propounded in the Gospell The latter sorrow which is according to God and is effected by the Gospel is properly a part of repentance and dooth effect that change of the mind and reason before specified And therefore the Apostle saith 2. Cor. 7. that the sorrow which is according to God causeth repentance And thus far of the first part of this benefit which is found to be in sorrow The other followeth which is called properly by the Apostle 2. Cor. vers 7. a Chaunge of the minde For there followeth after that godly sorrow a certaine wonderfull change of the minde of the will and of the heart As touching knowledge and that illumination Second part of repentance of the mind this goes before the sorrow we haue spoken of is an acknowledgment wrought in vs first of sinne and of our misery by the law next of mercy by the Gospell Therefore the chaunge of the mind which followeth this sorrow it pertaines to the faculty or iudgment of reason which also is called the counsell and purpose of the mind Act. 11. 23. He exhorteth them that with one purpose of heart they would cleaue vnto the Lord. And the iudgment or counsell of the mind is chaunged in this sort The mind disalloweth the euill which is committed and alloweth the good hereafter to be practised There are therefore two parts of the change of y e iudgement or counsell the first is the disallowing of the euill committed the second is the The change of the mind hath two branches approuing of the good to be done After the change of the iudgement or counsell of the mind there followeth a change of the wil in this manner The will reiecteth that euill which is committed or it declineth from it and alloweth the good to be done hereafter or inclineth thereunto There are there two parts of this change first a declination from the euil committed secondly an inclination to the good which is or ought to be done After the 2. Change of the will change of the wil followeth the change of the hart which is on this manner The heart hateth and detesteth that euill which it hath heretofore done and it loues and affects the good which hereafter it ought to doe There are therefore two parts of this change the first is the detestation 3. Change of the heart of euill done and committed the second is the loue of that good which ought to be done In general therfore there are two parts of that chang of the mind which is an effect of sorow the first is a change from euill and from sinne committed the second is a change to good hereafter to be practised and followed Commonly these parts are called mortification and viuification but I know not how rightly iustly for mortification and viuification are properly parts of regeneration which doth differ from repentance as shal be seene Regeneration and repentance differ hereafter By that which hath bin already said we vnderstand what be the especial points of repentance from whence it proceeds and wherunto it serueth The point from whence it proceedes is the euill or sinne committed the point to which it tendeth is the good heereafter to bee done Repentance therefore standeth betweene two actions past and future and it doth differ from regeneration for the points thereof are not deeds and actions but qualities to wit the corruption of nature or the old man and sanctitie or the new man but of this we shall entreate afterward when wee come to speake of the difference of repentance and of regeneration Ye see thē after that great sorow how there is a change in the whole mind of man Next ye see by that hath been saide of this benefit of repentance that repentance doth begin from the heart and doth proceede by the reasonable