Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	darkness_n	light_n	shine_v	1,422	5	9.5903	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64529	The Christians pattern, or A divine treatise of the imitation of Christ. Written originally in Latin, by Thomas of Kempis, above 200. years since. Faithfully Englished. And printed in a large character for the benefit of the aged; Imitatio Christi. English.	Thomas, à Kempis, 1380-1471, attributed name.; Worthington, John, 1618-1671.	1695 (1695)	Wing T944A; ESTC R220857	122,723	339

Witnesses are thy Apostles themselves whom thou hast made Princes in all the Earth And yet they lived without complaint in the world so humble and simple without all malice and deceit that they also rejoyced to suffer reproach for thy Name and what the world abhorreth they embraced with great affection 5. Nothing therefore ought so to rejoyce him that loveth thee and acknowledgeth thy benefits as thy will in him and the good pleasure of thy eternal appointment wherewith he ought to be so contented and comforted that he would as willingly be the least as any would wish to be the greatest and as peaceable and contented in the last as in the first place and as willing to be despised and contemned and to be of no esteem or account as to be preferred in honor before all others and to be greater in the world For thy will and the love of thy glory ought to be preferred before all things and to comfort him more and please him better than all the benefits which either he hath received or may receive CHAP. XXIII Of Four things that bring much peace CHrist. Son now I will teach thee the way of peace and true liberty Christian Do Lord I beseech thee as thou sayest for I shall be very glad to hear it Christ. Endeavor my Son to do rather the will of another than thine own Ever choose rather to have less than more Always seek the lowest place and to be inferior to every one Wish always and pray that the will of God may be wholly fulfilled filled in thee Behold such a Man entreth into the bounds of peace and quietness 2. Christian. Lord this thy short speech containeth much perfection It is little in words but full in sense and abundant in fruit For if it could faithfully be kept by me then should I not so easily be troubled For as often as I feel my self unquiet and afflicted I find that I have strayed from this Doctrine But thou that canst do all things and ever lovest the profiting of my soul increase in me thy grace that I may fulfil thy words and work out mine own salvation A Prayer against evil thoughts 3. My Lord God be not far from me my God have regard to help me for sundry thoughts have risen up against me and great fears afflicting my soul. How shall I pass through them without hurt How shall I utterly break them Christ. I saith he will go before thee and will humble the great ones of the earth I will open the Doors of the Prison and reveal unto thee hidden secrets Christian. Do Lord as thou sayest and let all my evil thoughts fly from before thy face This is my hope my only comfort to fly unto thee in every tribulation to trust in thee to call upon thee from my heart and to expect patiently thy comfort A Prayer for enlightning of the Mind 4. Enlighten me O good Jesus with a clear-shining inward light and drive away all darkness from the habitation of my heart Repress my many wandring thoughts and utterly break in pieces those temptations which violently assault me Fight strongly for me and vanquish those evil beasts I mean those inticing desires of the flesh that so peace may be obtained by thy power and that abundance of thy praise may sound in the holy Court of a pure conscience Command the Winds and Tempests say unto the Sea Be still and to the North Wind Blow not and a great calm shall ensue 5. Send forth thy light and thy truth that they may shine upon the earth for I am as the earth without form and void until thou enlighten me Pour out thy grace from above let thy Heavenly dew distil upon my heart supply fresh streams of grace to water the face of the Earth that it may bring forth good and excellent fruit Lift up my mind which is pressed down by the weight of sins Draw up my whole desire to Heavenly things that having tasted the sweetness of supernal happiness it may be irksome to me even to think of earthly vanities 6. Pluck me and deliver me from all the unlasting comfort of creatures for no created thing can fully comfort and quiet my desire Joyn me unto thee with an unseparable band of love for thou even alone dost satisfie him that loveth thee and without thee all things are vain CHAP. XXIV Of flying curious inquiry of the life of others CHrist. Son be not curious trouble not thy self with idle cares What is this or that to thee do thou follow me For what is it to thee whether that Man be such or no or whether this Man do or speak this or that Thou shalt not need to answer for others but shalt give account of thy self Why therefore dost thou trouble thy self Behold I know every one and do see all things that are under the Sun and do understand how it is with every one what he thinks what he would and at what his intention aims All things therefore are to be commited unto me but do thou keep thy self in good peace and let the unquiet be as unquiet as they will Whatsoever they shall have done or said shall fall upon themselves for they cannot deceive me 2. Be not careful for the shadow of a great name or for the familiarity of many nor for the private affection of Men for these things both distract and greatly darken the heart I would willingly utter my words and reveal my secrets unto thee if thou didst diligently observe my coming and didst open the Door of thy heart unto me Be careful and watch in prayer and humble thy self in all things CHAP. XXV Wherein the firm peace of the heart and true spiritual profiting consisteth CHrist. Son I have said Peace I leave with you my peace I give to you not as the world giveth give I unto you All do desire peace but all care not for those things that appertain unto true peace My peace is with the humble and meek of heart Thy peace doth consist in much patience If thou wilt hear me and follow my voice thou mayst enjoy much peace Christian. What then shall I do Lord Christ. In every thing attend unto thy self what thou doest and what thou sayest and direct thy whole intention unto this that thou mayst please me alone and desire or seek nothing besides me Of the sayings and doings of others judg nothing rashly neither do thou entangle thy self with things not commited unto thee and doing thus thou shalt be little or seldom troubled 2. But never to feel any trouble at all nor to suffer any grief of heart or body is not the state of this life but everlasting rest Think not therefore that thou hast found true peace if thou feelest no sorrow nor that then all is well if thou have no adversary nor that all is perfect if all things be done according to thy desire Neither do thou then esteem highly of thy self or account thy self to

much the more and higher things doth he understand without labor for that he receiveth intellectual light from above A pure sincere and stable Spirit is not distracted though it be employed in many works for that it works all to the honor of God and inwardly being still and quiet seeks not it self in any thing it doth Who hinders and troubles thee more than the unmortified affections of thine own heart A good and godly Man first of all disposeth within himself those things which he is outwardly to act neither do they draw him to the desires of an inordinate inclination but he ordereth them according to the prescript of right reason Who hath a greater combat than he that laboreth to overcome himself This ought to be our endeavor to conquer our selves and daily to wax stronger and to make a further growth in holiness 4. All perfection in this life hath some imperfection mixt with it and no knowledg of ours is without some darkness An humble knowledg of thy self is a surer way to God than a deep search after learning yet learning is not to be blamed nor the mere knowledg of any thing whatsoever to be disliked it being good in it self and ordained by God but a good conscience and a vertuous life is always to be preferred before it But because many endeavor rather to get knowledg than to live well therefore they are often deceived and reap either none or very slender profit of their labors 5. O if Men bestowed as much labor in the rooting out of vices and planting of vertues as they do in moving of questions Neither would there so much hurt be done nor so great scandal be given in the world nor so much looseness be practised in religious Houses Truly at the day of Judgment we shall not be examined what we have read but what we have done not how well we have spoken but how religiously we have lived Tell me now where are all those Doctors and Masters with whom thou wast well acquainted whilst they lived and flourished in learning Now others possess their livings and perhaps do scarce ever think of them In their life-time they seemed something but now they are not spoken of 6. O how quickly doth the glory of the world pass away O that their life had been answerable to their learning then had their study and reading been to good purpose How many perish in this world by reason of vain-learning who take little care of the serving of God And because they rather choose to be great than humble therefore they become vain in their imaginations He is truly great that is great in charity He is truly great that is little in himself and that maketh no account of any height of honor He is truly wise that accounteth all earthly things as dung that he may gain Christ. And he is truly learned that doeth the will of God and forsaketh his own will CHAP. IV. Of wisdom and providence in our actions WE must not give ear to every saying or suggestion but ought warily and leisurely to ponder things according to the will of God But alas such is our weakness that we rather often believe and speak evil of others than good Those that are perfect Men do not easily give credit to every thing one tells them for they know that humane frailty is prone to evil and very subject to fail in words 2. It is great wisdom not to be rash in thy proceedings nor to stand stiffely in thine own conceits as also not to believe every thing which thou hearest nor presently to relate again to others what thou hast heard or dost believe Consult with him that is wise and conscientious and seek to be instructed by a better than thy self rather than to follow thine own inventions A good life maketh a Man wise according to God and giveth him experience in many things How much the humbler one is in himself and more subject and resigned unto God so much the more prudent shall he be in all his affairs and enjoy greater peace and quiet of heart CHAP. V. Of the reading of holy Scriptures TRuth not eloquence is to be sought for in holy Scripture Each part of the Scripture is to be read with the same Spirit wherewith it was written We should rather search after our spiritual profit in the Scriptures than subtilty of speech We ought to read plain and devout books as willingly as high and profound Let not the authority of the Writer offend thee whether he be of great or small learning but let the love of pure truth draw thee to read Search not who spake this or that but mark what is spoken 2. Men pass away but the truth of the Lord remaineth for ever God speaks unto us sundry ways without respect of persons Our own curiosity often hindreth us in reading of the Scriptures when as we will examine and discuss that which we should rather pass over without more ado If thou desire to reap profit read humbly plainly and faithfully never desire the estimation of learning Inquire willingly and hear with silence the words of holy Men dislike not the parables of the Elders for they are not recounted without cause CHAP. VI. Of inordinate affections WHensoever a Man desireth any thing inordinately he is presently disquieted in himself The proud and covetous can never rest The poor and humble in Spirit live together in all peace The Man that is not yet perfectly dead to himself is quickly tempted and overcome in small and trifling things The weak in Spirit and he that is yet in a manner carnal and prone to sensible things can hardly withdraw himself altogether from earthly desires And therefore he is often afflicted when he goeth about to withdraw himself from them and easily falleth into indignation when any opposition is made against him 2. And if he hath followed therein his appetite he is presently disquieted with remorse of conscience for that he yielded to his passion which profiteth him nothing to the obtaining of the peace he sought for True quietness of heart therefore is gotten by resisting our passions not by obeying them There is no peace in the heart of a carnal Man nor of him that is addicted to outward things but in the spiritual and fervent Man CHAP. VII Of flying vain hope and pride HE is vain that putteth his trust in Man or Creatures Be not ashamed to serve others for the love of Jesus Christ nor to be esteemed poor in this world Presume not upon thy self but place thy hope in God Do what lieth in thy power and God will assist thy good affection Trust not in thine own knowledg nor in the subtilty of any living Creature but rather in the grace of God who helpeth the humble and humbleth those that are self-presuming 2. Glory not in wealth if thou have it nor in friends because potent but in God who giveth all things and above all desireth to give thee himself

saith St. Luke the Evangelist whom when his Lord cometh he shall find watching Verily I say unto you he shall make him ruler over all his goods CHAP. XX. Of the love of solitude and silence SEek a convenient time to retire into thy self and meditate often upon Gods benefits Meddle not with curiosities but read such things which may rather yield compunction to thy heart than busy thy head If thou wilt withdraw thy self from speaking vainly and from gadding idlely as also from harkening after novelties and rumors thou shalt find leisure sufficient and convenient enough to meditate on good things The greatest Saints avoided the society of Men when they could conveniently and did rather choose to serve God and to live to God in secret 2. One said As oft as I have been among Men I returned home less a Man than I was before and this we find true when we talk long together It is easier not to speak a word at all than not to speak more words than we should It is easier for a Man to keep home than to keep himself well when he is abroad He therefore that intends to attain to the more inward and spiritual things of Religion must with Jesus depart from the multitude and press of people No Man safely doth go abroad but he which gladly can abide at home no Man speaks securely but he that holds his peace willingly No Man ruleth safely but he that is ruled willingly no Man securely doth command but he that hath learned readily to obey 3. No Man rejoyceth securely unless he hath within him the testimony of a good conscience and yet the security of the Saints was always full of the fear of God Neither were they less careful and humble in themselves for that they shined outwardly with grace and great virtues But the security of the wicked riseth out of pride and presumption and in the end it deceiveth them Although thou seem to be a good religious Man or a devout Hermite yet promise not thy self security in this life 4. Oftentimes those have fallen into greatest danger by overmuch self-confidence who have been in greatest esteem and account amongst Men. Wherefore it is more profitable to many not to be altogether free from temptations but to be often assaulted lest they should be too secure and so perhaps be puffed up with pride or too freely give themselves to worldly comforts O how good a conscience should he keep that would never seek after transitory joy nor entangle himself with the things of this world O how great peace and quietness should he possess that would cut off all vain sollicitude and think only upon divine things and such as are profitable for his soul and would place all his confidence in God! 5. No Man is worthy of heavenly comfort unless he have diligently exercised himself in holy compunction If thou desirest true contrition of heart enter into thy closet and shut out the tumults of the world as it is written In your chambers be ye grieved In thy closet thou shalt find what abroad thou shalt often lose the more thou visitest thy closet the more thou wilt like it the less thou comest thereunto the more thou wilt loth it If in the beginning of thy amendment thou art content to remain in it and keep it well it will afterwards be to thee a dear friend and a most pleasant comfort 6. In silence and in stillness a religious soul advantageth her self and learneth the mysteries of holy Scripture There she findeth rivers of tears wherein she may every night wash and cleanse her self that she may be so much the more familiar with her Creator by how much the further off she liveth from all worldly disquiet Who so therefore withdraweth himself from his acquaintance and friends God with his holy Angels will draw near unto him It is better for a Man to live privately and to have regard to himself than to neglect his soul though he could work wonders in the world It is very commendable in a religious person seldom to go abroad and to be unwilling to see others 7. Why art thou desirous to see that which is unlawful for thee to enjoy For the world passeth away and the lusts thereof Our sensual desires draw us to rove abroad but when the time is past what carriest thou home with thee but a burdened conscience and distracted heart A merry going out bringeth commonly a mournful return home and a joyful evening makes many times a sad morning So all carnal joy enters gently but in the end it bites and stings to death What canst thou see elsewhere which thou canst not see here Behold the Heaven and the Earth and all the Elements for of these are all things created 8. What canst thou see any where that can long continue under the Sun Thou thinkest perchance to satiate thy self but thou canst never attain it Shouldst thou see all things present before thine eyes what were it but a vain and unprofitable sight Lift up thine eyes to God in the highest and pray him to pardon all thy sins and negligencies Leave vain things to the vain but be thou intent upon those things which God commandeth thee Shut thy door upon thee and call unto thee Jesus thy beloved Stay with him in thy closet for thou shalt not find so great peace any where else Hadst thou not gone abroad and hearkened to idle rumors thou mightest the better have enjoyed quietness But sith thou delightest sometimes to hear novelties it is fit thou suffer for it some unquietness of mind CHAP. XXI Of compunction of heart IF thou wilt make any progress in godliness keep thy self in the fear of God and affect not too much liberty Keep in aw all thy senses under the severe rod of discipline and give not thy self over to foolish mirth Give thy self to compunction of heart and thou shalt gain much devotion thereby compunction bringeth much good which dissoluteness is wont quickly to destroy It is a wonder that any Man can ever perfectly rejoyce in this life if he duly consider his banishment and throughly weigh the many perils wherewith his soul is invironed 2. The levity of our minds and the little care we have of our faults maketh us insensible of the sorrows of our souls but oftentimes we vainly laugh when we have just cause to weep There is no true liberty nor right gladness but in the fear of God accompanied with a good conscience Happy is he that can avoid all distracting impediments and bring himself to the union of holy compunction Happy is he that can abandon all that may defile or burthen his conscience Resist manfully one custome overcometh another If thou canst let others alone in their matters they likewise shall not hinder thee in thine 3. Busie not thy self in matters which appertain to others neither do thou trouble thy self with the affairs of thy Betters Still have an eye to thy self first and be

remember not that I have done any good but have been always prone to sin and slow to amendment This is true and I cannot deny it If I should say otherwise thou wouldest stand against me and there would be none to defend me What have I deserved for my sins but Hell and everlasting fire I confess in very truth that I am worthy of all scorn and contempt and it is not fit that I should be remembred amongst thy holy ones And although I be unwilling to hear this yet notwithstanding for the truths sake I will lay open my sins against my self that so the sooner I may obtain mercy at thy hand 3. What shall I say being guilty and full of all confusion I have nothing to say but this I have sinned Lord I have sinned have mercy on me pardon me suffer me a little that I may bewail my grief before I go unto the land of darkness a land covered with the shadow of death What dost thou so much require of a guilty and miserable sinner as that he be contrite and humble himself for his offences Of true contrition and humbling of the heart ariseth hope of forgiveness the troubled conscience is reconciled to God the favor of God which was lost is recovered Man is preserved from the wrath to come and God and the penitent soul meet together with an holy kiss 4. Humble contrition for sins is an acceptable sacrifice unto thee O Lord savoring much sweeter in thy presence than the perfume of frankincense This is also the pleasant ointment which thou wouldest should be poured upon thy sacred feet for thou never despisest a contrite and humbled heart There is the place of refuge from the angry face of the enemy there is amended and washed away whatsoever defilement elsewhere was contracted and whatsoever is polluted CHAP. LIII That the grace of God doth not joyn it self with those that savor of Earthly things CHrist. Son my grace is precious it suffereth not it self to be mingled with external things nor earthly comforts Thou oughtest therefore to cast away all hindrances of grace if thou desire to receive the infusion thereof Choose therefore a secret place to thy self love to live alone with thy self desire the conversation of none but rather pour out devout Prayers unto God that thou mayest keep thy mind in compunction and thy conscience pure Esteem the whole world as nothing prefer attendance upon God before all outward things for thou canst not attend upou me and be delighted also in transitory vanities Thou oughtest to sequester thy self from thy acquaintance and friends and to keep thy mind void of all temporal comfort So the blessed Apostle Peter required that the faithful of Christ should keep themselves as strangers and pilgrims in this world 2. O how great a confidence shall he have at the hour of death whom no affection to any Earthly thing detaineth in the world but the sickly mind is not yet capable of so retired a heart neither doth the carnal Man understand the liberty of him who is inwardly recollected Notwithstanding if he will be truly spiritual he ought to renounce as well those which are strangers as those which are near unto him and to beware of no Man more than of himself If thou perfectly overcome thy self thou shalt with more ease subdue the rest It is a perfect victory to triumph over our selves For he that keepeth himself subject in such sort that his sensuality be subdued to reason and reason in all things be obedient to me he is truly a conqueror of himself and Lord of the world 3. If thou desire to mount unto this height thou must set out couragiously and lay the Ax to the root that thou mayst pluck up and destroy that hidden inordinate inclination to thy self and unto all private and Earthly good Of this sin that Man too inordinately loveth himself almost all dependeth whatsoever is throughly to be overcome which evil being once overcome and subdued there will presently ensue great peace and tranquillity But for that few endeavor perfectly to die unto themselves and altogether to go out of themselves therefore they remain intangled in themselves and cannot be lifted up in spirit above themselves But he that desireth to walk freely with me it is necessary that he mortifie all evil and inordinate affections and that he should not earnestly adhere unto any creature by private love CHAP. LIV. Of the different motions of Nature and Grace CHrist. Son mark diligently the motions of Nature and Grace for in a very contrary and subtil manner these are moved and can hardly be discerned but by him that is spiritually and inwardly enlightned All Men indeed desire that which is good and pretend some good in their words and deeds and therefore uuder the shew of good many are deceived Nature is crafty and seduceth intangleth and deceiveth many and always proposeth her self for her end but Grace walketh in simplicity and avoideth all shew of evil pretendeth not deceits and doth all things purely for Gods sake in whom also she finally resteth 2. Nature will not willingly die nor be kept down nor be overcome nor be subject to any nor be subdued but Grace mindeth self mortification resisteth sensuality seeketh to be subject is willing to be kept under and will not use her own liberty she loveth to be kept under discipline and desireth not to rule any but always to live and remain wholly subject unto God and for God is ready humbly to bow unto all Men. Nature striveth for her own commodity and considereth what profit she may reap by another but Grace considereth not what is profitable and commodious unto her self but rather what is profitable to many Nature willingly receiveth honor and reverence but Grace faithfully attributeth all honor and glory unto God 3. Nature feareth shame and contempt but Grace rejoyceth to suffer reproach for the Name of Jesus Nature loveth idleness and bodily rest but Grace cannot be idle but willingly imbraceth labor Nature seeketh to have those things that be curious and glorious abhorreth that which is mean and course but Grace delighteth in plain and humble things despiseth not rough things nor refuseth to wear that which is old and torn Nature respecteth temporal things rejoyceth at Earthly gain sorroweth for loss is moved with every little injurious word but Grace thinketh on that which is everlasting and cleaveth not to temporal things she is not troubled with losses nor disquieted with hard words for that she hath placed her treasure and joy in Heaven where nothing perisheth 4. Nature is covetous and doth more willingly receive than give she loveth proper and private things but Grace is bountiful and liberal to all shunneth private interest is content with a little thinketh that it is more blessed to give than to receive Nature is bent to the creatures to her own flesh to vanities and to many vagaries but Grace draweth unto God and unto goodness