Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	end_n	faith_n	unfeigned_a	1,201	5	10.8215	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12099	Five pious and learned discourses 1. A sermon shewing how we ought to behave our selves in Gods house. 2. A sermon preferring holy charity before faith, hope, and knowledge. 3. A treatise shewing that Gods law, now qualified by the Gospel of Christ, is possible, and ought to be fulfilled of us in this life. 4. A treatise of the divine attributes. 5. A treatise shewing the Antichrist not to be yet come. By Robert Shelford of Ringsfield in Suffolk priest.	Shelford, Robert, 1562 or 3-1627.	1635 (1635)	STC 22400; ESTC S117202	172,818	340

Cyprian to which S. Augustine Absit autem ut sanctum Cyprianum aut avarum existimemus fuisse quia cum avaritia aut impudicum quia cum impudicitia aut irae subditum quia cum ira c. confligebat God forbid we should think S. Cyprian covetous because he strove with covetousnesse or unchaste because with unchastitie or subjected to anger ambition carnall delights worldly vanities lust pride and the like because he was therewith hourely molested Imò verò ideo nihil corum erat quia his malis motibus partim de origine partim de consuetudine venientibus fortiter resistebat non acquiescens esse quod eum esse cogebant Yea verily saith he he was none of these because he valiantly resisted these evil motions partly arising from nature partly from custome not yeelding to that they would have compelled him Furthermore if it had been possible for Adam in his puritie to have had these sudden ictus or blows of concupiscence in his soul yet had he not consented without question he should never have been turned out of paradise for not to consent to evil suggestions is so farre from the least demerit that by this means rather merit is highly increased for Ubi maxima pugna ibi maxima est victoria Lastly it may be objected that the very best works of the saints are unclean impure menstruous and mortall sinnes therefore it is impossible for any man to keep the law I answer They that say so cannot in my judgement be excused from extream blasphemie yet seeing it is out of ignorance they may happily obtain pardon as the Jews did that crucified our Saviour as S. Peter told them Can the works and fruits of the holy Ghost be impure Hath Christ purchased to himself nought but a filthy and impure generation which can do nothing but sinne and that mortally How can this but derogate from the grace and wisdome of God from grace in that it cannot purifie the heart from filthines from his wisdome and justice to reward menstruous rags for so they term them with heaven Can he reward sinnes how then shall he judge the world secundum judicium veritatem Now the least addition of evil we know in a good act makes it sinfull because bonum est ex integra causa malum ex quolibet defectu Seventhly King James upon the Lords prayer affirmeth it to be blasphemie to say that any of Christs precepts are impossible because this is to give him the lie who out of his own mouth told us that his yoke is easie and his burden light And his inward disciple S. John saith His commandments are not grievous From whence S. Basil the great averreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impious it is to say the precepts of Gods Spirit are impossible S. Augustine likewise thus Nunquam imperaret hoc Deus ut faceremus si impossibile judicaret ut hoc ab homine fieret Si considerans infirmitatem tuam deficis sub praecepto confortare exemplo utpote adest ille qui praebuit exemplum ut praebeat auxilium God would never command us to do this thing if he judged it impossible to be done of man If thou therefore considering thine infirmitie faintest under the precept be comforted by example for he that gave his example is at hand that he may also afford his aid Moreover this holy father abhorreth this doctrine as accursed in the hereticks of his time Execramur eorum blasphemiam qui dicunt impossibile aliquid homini à Deo esse praeceptum Dei mandata non à singulis sed ab omnibus in communi posse servari We detest their blasphemie that affirm God commanded any thing impossible to man and that Gods commandments cannot be kept of any man in particular but of all men taken together which erroneous doctrine is there much faulted Farre be it therefore from us to attribute that impietie to our heavenly Father which we cannot justifie to be in a tyrant or cruell governour Secondly in this doctrine of impossibilitie all exhortations to vertue and comminations against vice must needs be overthrown Cùm nemo ad impossibilia teneatur as the lawgivers have exprest it Thirdly if Gods law must be broken of us necessarily how shall God come to judge the world in righteousnesse and the people with his truth as holy David saith Psalme 96. 13. But this blessed Patriarch was doubtlesse of another minde when he said I will runne the way of thy commandments when thou hast set my heart at libertie I love them above gold and precious stones yea all the day long is my delight in them c. How then can these precepts be insupportable which are so easie lovely and delightfull And although as S. Augustine truely lex jubere novit cui succumbit infirmitas gratia tamen juvare quâ infunditur charitas For the end of the commandment is charity out of a pure heart good conscience and faith unfeigned And thus S. Leo is most true Justè instat praecepto qui praecurrit auxilio He may command what he will that makes man able to obey and not by enforcing the will but by infusing grace aids and elevates its actions to a higher end So where nature cometh short there grace supplies the defect Gods enemies and the unregenerate cannot possibly fulfill the law because S. Paul saith The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned But Gods sonnes and servants are able not onely to discern and know them but also to observe and fulfill them because S. John saith Whosoever is born of God sinneth not for his seed remaineth in him neither can he sinne because he is born of God Again Love cometh of God and every one that loveth is born of God and knoweth God This is the love of God that we keep his commandments and his commandments are not grievous or heavie To the unregenerate they are very heavy and grievous unsupportable but to sonnes and friends they are easie and light because Gods Spirit comes in to their aid Wherefore get to be friends with God and then you cannot stand out for any aid obtain to be his not in name but in deed and then you shall want nothing that is good O that the world knew how good and rich God is then every one would strive to be toward him for all things work together for the best to them that love him Again in the regenerate there are two men the old and the new the flesh and the spirit According to this we affirm that the old man cannot fulfill Gods law because S. Paul saith I know that in me that is in my flesh dwelleth no good thing Again I see another law in my members warring against the law of my minde and leading me