Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	david_n	heart_n	smite_v	1,341	5	9.6931	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08055	Mans actiue obedience, or The power of godlines especially in the commandement of the gospell, which requireth faith in euerie Christian: or A treatise of faith, worthily called precious faith, as being in it selfe a most rare iewell of ioy, and peerelesse pearle, that excelleth in worth the highest price. Wherein is plainly declared what faith in Christ is what properly is the obiect of it, what is the speciall operation of faith, by which it may bee discerned; and the worke about which it is principally imployed, the subiect wherein it is placed; what things are needfull to the making it up, what to the being, and what to the wel-being of it; with the differences that are betweene true beleeuers and fained in all of them, and the vses thereof. By Master William Negus, lately minister of Gods word at Lee in Essex.; Mans active obedience.	Negus, William, 1559?-1616.; Negus, Jonathan, d. 1633.	1619 (1619)	STC 18420; ESTC S113618	278,658	364

euer haue giuen such a hard sentence of either of them Question The question then from hence may be how farre a man may amplifie his owne weaknes vnworthines without preiudicing the truth Answere For answer hereunto we are to know that as an act of iustice differeth from an act of charitie so the sentence of iudgement differeth from the sentence of affection and sense an act and deed of iustice wee know must goe by a straight thread without swaruing any way at all but an act of charitie hath latitude or breadth as the health 〈◊〉 a mans bodie hath and the Zodiack Circle in the heauens within the extreame whereof the Moone is neuer out of her right course though she moue not euer with her Center vnuariably vpon the ecclipticke line Now in the practice of repentance which is an immediate act of the affections men may according to their feeling make their faults and the reuengement thereof with the most rather then with the lest and yet be within the compasse of the truth of their conceiuing and feeling though beyond the extent of the truth of their sins in themselues exactly considered according to the practice of Zacheus Luke 19. 8. who repenting of his getting goods vniustly said he would giue half of his goods to the poore which thing though an act of repentance will allow a man to doe yet an act of strickt iustice and iudgement will not designe and inioyne a man to doe so much Zacheus repenting said If he had done any Leuit. 6. 5. man wrong he would restore him fourefold which was more then the Law would haue required An indifferent and vpright Iudge comming to iudge betweene two sinners must iudge according to the truth of things neither more nor lesse but a repentant person comming to iudge of himselfe hee iudgeth with the hardest according to the truth of that he doth conceiue and feele to be in himselfe so in the act of charitie a man thinketh best of others and worst of himselfe as wee see in the Apostle Rom. 7. 24. who in true sorrow for his sinne cryeth out of himselfe Rom. 7. 24. expounded as of a most wretched man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is a double compound vsed when one would most disgrace a man now we know the Apostle had not committed any so hainous a sin after his conuersion for in his apologie for himselfe Act. 23. 1. he saith that in all good conscience he hath serued God vnto that day and 2. Cor. 1. 12. he saith that that was his reioycing euen the testimony of his conscience that in all simplicity and godly purenesse he hath had his conuersation in the world c. Now according to this president set before vs in that which was thus done by this blessed Apostle is the course and practice of true conuerts that are throughly humbled and cast downe with sorrow and griefe for their sinnes there is none that will thinke more meanly of them nor any that will cry out more loudly against them then they will thinke meanly and abiectly of themselues and cry out with a note higher then they that are loudest against them for their vnworthines and euill doing And Qui sibi displicet in vitijs deo placet Bernard indeed the more abiect that any true penitent seruant of God is in his owne account so hee ende in faithfull humility and not in stubborne desperation it is the better And so much may serue to haue been spoken for shewing some differences betweene the confession of sins made by hypocrites and those that are sound conuerts and true penitent persons Now as touching confessing of sinnes in geneall when Confession in generall we are brought vpon our knees before the Lord to confesse acknowledge our sins vnto him though we may be specially moued thereunto by some one or some few later grosse and grieuous sinnes committed and fallen vnto by vs yet is it meet that we rest not alone in the consideration of that one or those few sinnes so lately committed but by meanes thereof to take occasion to find out our other sinnes also and them all if we could by which in former time we transgressed and offended that all may be repented of and wee the better humbled for them As when one lighting a candle to goe seeke some one thing that he misseth by meanes of that light and seeking doth finde another yea many times many things that were ouercast and in a manner quite forgotten As a worthy man hath wisely obserued out of the practice of Dauid that being checked by Nathan for one grosse sinne lately committed and by him done he comming to make his repentance for it thinketh of more and neuer resteth till he come to the root of all to be humbled for his Originall sinne as well as for his actuall Psalm 51. as in that penitentiall Psalme composed by him is euident to be seene so is it meet that when by meanes of some grosse sinne lately or lastly committed our consciences are so wounded and our hearts so pierced and smitten thorow with sorrow and griefe as there is no abiding for vs longer to deferre and put of our repentance and humbling of our selues before the Lord for making our peace with him that wee take occasion therefrom to suruay and ouerlooke all our wayes to cast ouer the day-booke of our whole life to see what Items the Lord hath against vs and what arrearages we haue runne into by our transgressing his most righteous lawes and to goe so farre backe in searching and trying our wayes and Iob 14. 4. Psal 25. 7. well considering them in our hearts according as the Lord willeth vs to doe by the mouth of his Prophets Lam. 3. 40. Hag. 1. 5. 7. vntill we come with Iob and Dauid to bewaile the very sinnes of our youth and to aske mercy for them yea vntill we come to the head spring and fountaine of our Originall corruption and to gage the very belly and wombe of sin in our first conception and so acknowledge that with all the rest vnto God as particularly as we can labouring to breake our hearts for them all ioyntly and seuerally that so our hearts may fall into the more pieces there being the more stroks giuen to the same by the more sinnes we can remember to haue been committed by vs vntill our hearts may be so smitten and so contrite that they may be as if they were grownd euen to dust and powder for the which purpose we must narrowly search and sift our selues vnto the which course the Prophets haue so much and so often called Gods seruants by their earnest exhortations Zeph. 2. 1. Now albeit we be willing to take knowledge of all Of speciall sins our sinnes in generall yet are wee most to humble our selues to aske mercy and seeke reconciliation for our speciall sinnes whereof we are guilty if we can gesse which they are that God

any mourne sorrow and lament for the troubles losses and crosses of other men their kindred friends and acquaintance but yet in a worldly respect There is a Vixque tenet lachrimas quia nil lachrimabile cernit kinde of sorrow that is conceiued about others matters which is the sorrow of enuie conceiued for others welfare which is diuellish and destroying sorrow But to leaue others matters and to consider of the sorrow of a worldling in his owne particular case This worldly sorrow is such a sorrow as is conceiued by him for worldly respects for fleshly and carnall ends when one is made sorrowfull not so much in respect of God or any reuerence hee beareth to his glorious Maiestie whom he hath so much offended as for the present paine that is vpon his carkase the anxietie vpon his conscience and the grieuous●es of some iudgements and plagues either feared or felt this is but a blind terror vexation and anguish of conscience which being brought vpon them they many times neither know from whom that commeth that doth so trouble them nor for what it is that they are so smitten Stricken they are and they know not by whom they finde not out the cause that procures their griefes which are their sinnes and wickednesse to get them remoued and therefore the cause not being remoued the effect must still remaine They lie snared and held fast by the cordes of their owne iniquities to those heauie miseries plagues and calamities which God by his righteous and iust iudgement doth bring vpon them And as blinde men in the dark they see no way to escape or how possibly to get out and therefore they must needs miscarrie in it their sorrow being but sorrow vnto death This kinde of sorrow is either intended in a high degree or it is in such a measure as may be suffered when it is in an high degree desperation is the end of it making them to lay violent hands vpon themselues to become their owne hangmen and executioners to deuoure themselues When it is but in a small measure then by little and little it vanisheth away as it began and soone commeth to nothing againe no sooner the paine ouer and the affliction gone that did trouble them but their teares and their sorrowes are at an end and no more to be heard on they becomming as bad as euer before without any amendment to be seene but with the swine they turne againe to their filthie puddle and wallowing in the mire and with the vncleane dogge they fall to the eating vp againe the vomite which they spued out before Such sorrow bettereth not the heart by changing and turning a man so as he become soundly conuerted by meanes thereof but only moueth the heart for the present with the diuquiet of paine which onely was the cause why it hath been so vexed By all this it may appeare how the sorrow that is in the repentance of a true conuert is found to be differing from the sorrow that is in the repentance of an hypocrite and that is in the obiect that either of them doe respect and is occupied about The sorrow of him that is truly penitent is most conuersant and occupied about malum peccati The euill of his sinne whereby God hath been offended to be most grieued for that The sorrow of him whose repentance is vnsound is most of all occupied about malum poenae The euill of punishment and this by the marueilous slie and subtill working of Satan and the vnknowne deceitfulnes of his owne heart is alwaies and euen then done when it may be a false hearted hypocrite doth both thinke with himselfe and boldly professe to others that it is his sinne that he mournes for and is most troubled about when indeed if the truth were knowne and could bee sounded and seene into which lieth so deeply buried vnder a masse and as I may say a mountaine of hollow hypocrisie of such a mans heart it would be found that it were either feare of some further punishment then yet he hath endured or shame for his sinne alreadie committed which hath thus broken out or losse of his credit or some profit and benefit that is like to follow thereof or else the sense of some stinging iudgement and plague that hee now goeth vnder and things of the like nature all which are yet but punishments for his sin to be the things that he is most chiefly moued for About these things he principally is grieued and that in the first place and for their owne sakes as which he is most afraid of and which hee doth most abhorre He may also be grieued for his sinne False sorrow for sinne and wish it had neuer been done but this hee doth in a secondary place and in a by respect not simply grieuing for the sinne and abhorring it therfore because it is sinne but because it is like to bring all this woe vpon him and is the cause of the punishment that he presently doth goe vnder For who knoweth the depths of Satan how cunning a deceiuer hee is that can deceiue the false-hearted hypocrite himselfe that is so ordinary a deceiuer of others and cause that in a most materiall point necessary to saluation he shall be ouerseene most and soonest deceiue himselfe And who knoweth besides Satans cunning working how many nookes and crookes windings and turnings againe is in that labyrinth of an hypocrites hollow heart wherein deceit may closely be hid and neuer found out no not the wrong and wrie respects that are in his owne heart and priuily doe leade and guide him in the actions that himselfe doe commit they are not easily discernable to his owne selfe much lesse can they be shewed by others which they are and where they lie that so they may be the better taken heed of But indeed the maine obiect of the sorrow of an hypocrite is malum poenae the euill of the punishment with which hee is smitten and made so to smart that hee cannot rest in quiet and that maketh him so much to sorrow and be grieued which else he would not He may be humbled but it is rather before his sicknesse with which he is afflicted then before the Lord whom he hath offended CHAP. XXX How they diff●r also in the effects which either doe bring forth and in the causes of either THe one namely godly sorrow of a true conuert Effects of godly sorrow draweth a man to God and causeth him to seeke comfort from him alone euen then when he seemeth most of all to bee enemie vnto him saying with Iob Iob 13. 15. Though thou shouldest kill me yet will I trust in thee The other which is the worldly sorrow of an hypocrite driueth a man away from God after hee hath sinned and causeth him to flie what he can the presence of God in whose sight he dares not be seene but shunning his presence hee thinketh himselfe neuer more safe then when he is

hath so pierced and being in bitternesse before him catcheth hold vpon the instruments and weapons by which all the mischiefe hath been done and then throweth them as farre from him as possibly he can that he may neuer see them more Thus doth a poore grieued soule that is euer mourning before God for the offence that he hath done against him flie vpon the face of his sinne and rending his heart with griefe within and tearing his garments for sorrow without setting his hand vpon his sinne wrecketh all his anger vpon the same tearing it into a thousand pieces and rending it all to fitters pulling out his right eyes cutting off his right hands martyring the whole body of sinne and maiming all the members of the old man till that as his sinnes haue crucified Christ hee may see them also crucified and to haue breathed out their last life breath A notable example of zeale in taking vengeance vpon sinne and of seeing execution to be done vpon the same and that to the full we haue in Moses the man of God who otherwise was the meekest man vpon earth this Moses when he was come downe from the Mount and saw the Calfe they had made and their dancing about it it is said his anger first waxed hote and he cast the Tables out of his hand and brake them beneath the Mount and then be tooke the Calfe which they had made and burnt it in the Exo. 32. 19. 20. 26. 27. 28. fier and ground it to powder and strowed it vpon the water and made the children of Israel to drinke it that if they would haue it againe they might no more plucke it off their eares but goe and rake it out of their bowels All which was done for the greater detestation of their sinne and of that their vnsufferable abomination which hee thus found to haue been erected and set vp by them And yet not satisfied herewith hee called the sonnes of Leui to him and commanded them euery man to put his sword by his side and to goe in and out from gate to gate throughout the campe and slay euery man his brother euery man his companion euery man his sonne and euery man his neighbour vntill there was vengeance taken of three thousand men which fell that day by the sword So seuere was the vengeance that was taken and the execution that was done both vpon the sinne committed and the sinners themselues that had done it And this is the furthest that a poore grieued and troubled soule can goe in his angry and zealous pursuit of sinne to bee reuenged vpon the same namely when he hath set hand vpon it and got it vnder the hatchet then to wreake all his anger vpon ●● hacking and hewing it mangling and martyring it and cutting and chopping it as small as hearbs are to the pot as we vse to speake making sure worke of it in giuing it such deadly blowes as it may neuer bee possible for it to recouer any more of the wounds and hurts it so hath taken and euer seeking as sinne doth reuiue to mortifie the deeds of the flesh by the spirit by a daily dying vnto sinne and breathing out the ghost thereof And this is that holy reuenge the Apostle meaneth when a repentant sinner vseth all good meanes he can that may serue to subdue the corruption of his nature to bridle carnall affections and to mortifie all manner of sinne The Authour hauing thus farre fully perfited this Treatise was called out of this life leauing so much as followeth according to the first draught in loose papers whereout being collected by a faithfull Minister and found fitly to agree it was iudged conuenient to bee adioyned CHAP. XXXIII How sorrow for sinne causeth confession of sinne according to the diuers kinds of it and of the differences to be seene in men therein Confession SOrrow in the heart conceiued for sin especially if it bee in any great measure and the heart be deepely wounded and thorowly pierced with the same it will not be held in and kept shut vp within the doores and gates of the heart there alone to worke such effects and cause such euents to follow thereof as before haue been set downe but it will breake out as fier that cannot any longer bee smothered and the fulnesse of that sorrow that cannot bee held and contained in the heart will seeke some way to haue vent and to empty and poure out it selfe by vttering of speech with the tongue and by making open and plaine confession before others of the sinne for which the heart is so ouerburdened with griefe and sorrow within which is for the time a little easing to the heart which otherwise was as if it would haue burst with the fulnesse of sorrow it felt if this had not bin the sooner done Euen as when the stomack is oppressed and surcharged with too great a fulnesse and ouerladen with more then it can either brooke or beare there is neuer any quiet to be felt vntill the stomack bee eased by vomite and casting out of that surplusage of matter in it that makes so sicke and painefull so likewise when sorrow and griefe for sinne committed doth ouerlade and presse the cons●ience and fill the heart brim full with painefull heauinesse and wofull distresse which is felt broyling within and turmoyling and loathsomly fretting the bowels of the soule with greater disquiet then can be abidden there is no case to be hoped for or that euer can bee felt vntill by open and plaine confession which is as I may say in this case the vomit of the soule that sinne be with vtter detestation vomitted vp and cast out with all kind of abhorring and loathing of the same Whereof there is a pregnant example set forth in Dauid 2. Sam. 11. 4. after the committing of that great and grosse sin of his into which he so foulely did fall Who did euer take more paines to hide his sin after it was committed then did hee for a time Who tried more waies Who cast more about by vsing sundrie and diuers likely courses to haue had his sinne smothered that it might neuer haue been knowne nor come to light then did Dauid as the historie doth report 2. Sam. 11. And yet all his labour this way was lost nothing prospered nor succeeded to his mind hee could find no ease of that torment which he felt in his conscience thorow the guilt of his sinne no rest to his soule from the turmoile and disquiet which hee felt within no freedome from the paines which hee was so soarely vexed withall which God had inflicted vpon him as iust punishments for his sinne but which way soeuer he turned him he felt no more ease then if he had lyen vpon a racke for night and day the hand of God was heauie vpon him so as his bones waxed old through his roaring all the day and his moysture was turned into the drought of summer All this