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
A31208	The Christian pilgrime in his spirituall conflict and spirituall conqvest; Combattimento spirituale. English	Scupoli, Lorenzo, 1530-1610.; Castañiza, Juan de, d. 1598.; T. V. (Thomas Vincent), 1604-1681.; A. C. (Arthur Crowther), 1588-1666.	1652 (1652)	Wing S2166A; Wing C1218; Wing C1219; Wing C1220; ESTC R19031	259,792	828

THE CHRISTIAN PILGRIME IN HIS Spirituall CONFLICT And CONQVEST AT PARIS M.DC.LII APPROBATIO UTI finis Praecepti it a Consilii Charitas de corde puro Conscientia bona et Fide non ficta Ad quam cum facilitate assequendam securius retinendam compendiosam Regiam viam sternunt Documenta quae in hoc libro cujus Titulus est The Christian Pilgrim in his spirituall Conflict and Conquest continentur quia in illo nil Fidei Catholicae repugnans aut bonis moribus contradicens invenitur sed Doctrina pia sana solida ad quam legendam sequendam omnes qui repleri consolatione superabundare gaudio fervere spiritu crebro suspicere in Caelum puras manus in oratione levare suas solicite observare conscientias Sanctorum sequi Vestigia cupiunt sunt invitandi Datum Duaci Januarii 17. anno 1652. Stilo Novo Fra RUDESINDUS BARLO Sacrae Theologiae Doctor Professor in Collegio Vedastino Duaceno The same Approbation Englished THE End of the Counsell as well as of the Commandement is Charitie out of a pure Heart of a good Conscience of Faith unfeigned Which to obtain with facility and retain with security the Documents contained in this book intituled The Christian Pilgrim in his Spiritual Conflict and Conquest Shew a plain and compendious way For therein nothing is found dissonant to our Catholique Faith or repugnant to Piety but a holy sound and solid Doctrine To the perusall and practise whereof all they are invited who desire to be replenished with comfort to overflow with joy to be fervent in Spirit to aspire frequently towards Heaven to lift up pure hands in prayer to preserve their Consc●ences unspotted and to follow the steps of the holy Saints Given at Doway January the seventeenth 1652. Stilo novo Br RUDESIND BARLO Doctor and Professor of Divinity in the Vedastin College Doway 1 Pet. 5. 8. Be sober be vigilant because your adversary the Devill as a roaring Lion walkes about seek●ng whom he may devour whom resist stedfast in Faith THE SPIRITVAL CONFLICT OR The ARRAIGNMENT of the Spirit of Selfe-love and Sensuality at the Barre of Truth and Reason First published in Spanish by the Reverend Father John Casta●iza a Benedictin Monk of ON A Afterwards put into the Latine Italian German French and now lastly into the English Tongue according to the Originall Copy With many profitable Additions and Explications The Second Edition Job 7. 1. Mans Life is a Warfare upon Earth AT PARIS M.DC.LII Ephesians 6. 10 11. MY brethren be strong in our Lord and in the power of his might Put on the Armour of God that you may be able to stand against the Wiles of the Devill James 4. 7. Be subject to God resist the Devill and he will flee from you Matth. 26. 41. Mark 13. 38. Watch and pray that you enter not into temptation 1. Cor. 16. 13. Stand fast in Faith quit you like men be strong c. Hee shall not be crowned who fights not valiantly 2. Tim. 2. 5. A Lively pourtraict of the Spirituall Conflict To the right Reverend Fathers Religious Dames and devout Brothers and Sisters of the holy Order of Saint BENNET THIS little book is presented unto You not because the Translator follows the epidemick custome which enforceth the complement of a Dedication or expects any return of temporal profit from you or stoops you to so low a Patronage as to become Gossipps to this adopted child which are the vulgar ends of almost all presents of this nature wherby the Receivers are rather engaged than gratified But meerly as an humble oblation of Filial duty and respect For he pretends not to cast in his mite or bring a gift to your spirituall treasury but only to pay a little parcell of his larger debt and to give you an account of some houres of his time which he acknowledgeth should be all employed in your service Besides he but restores unto you what was your own before by another and a nearer title of Confraternity and only new cloath's a Spanish Monk of St. Bennet's holy Order with your English habit a thing both usuall and hitherto very succesfull unto you hoping thereby to make him the better welcome and not doubting but he will speedily easily and efficaciously insinuate himself into your affections whose dayly practices have so great sympathy with his divine doctrine For what are or surely should be the continuall endeavours of a true Benedictin Monk and indeed of all devout Christians but to quell and conquer the world the flesh and the Devill according to the Principles of Truth to subdue sense to reason to make his very passions by taming them usefull and his affections by fixing them upon the right object instrumentall to the attaining of perfection and to study self-knowledg practice self-hatred and persevere in self deniall that God may be the sole possessor of his heart the only mover of his affections and the all ruler in his whole man having now no self-will left to hinder his holy operation And this is the only drift of this devout Treatise which may therefore fully serve you and all pious Pilgrims travelling to their heavenly home for a clear glass wherein you may see your own souls without flattery discover your spirituall blemishes without partiality learn the rare secret of rooting out vices implanting vertues improving all accidents to your best profit and trimming up your interiours to your highest advantage for the sweet entertainment of your beloved Spouse without overmuch pains or prolixity You are I say to look upon this small book as upon a Compendious summary of Christian perfection or as a little store-house well fraught with the Originall seeds and simples of all spirituality from whence other devout druggists cunning in compositions have since furnish'd their larger shops and extracted many ample and indeed some excellent volumes But because Art is long Life short and this life is lent us to learn the Art of living well what pity is it that our lives should be more spent in reading than profiting that men should take more delight in writing than instructing and that we must be forc'd to seek a few precepts in many sheets which may be plainly set down in a few pages Yet such is the strange itch of writers now a days that the number of books which are extant upon all subjects seems to exceed that of the readers whose arms may be as well tired in turning over the vast multitude of volumes as their brains confounded in studying them So that it were to be heartily wished that that grave * S. Thomas of Aquin who being asked which was the speediest and best way to become learned Answered To read only one Book Doctors advice were now revived and followed by spirituall persons which is That they would only or at least chiefly betake themselves to the serious perusall of some one good Authour for their Guide Governor and

affection towards it So that these too cheif powers of man's soul miserably deceived and misled walk continually as in a circle from this darknesse into others and fall from one great errour into others more grievous 5. Take heed therefore of fastning thy affection upon any thing And the same caveat is necessary also in holy things whatsoever before it be wel weighed and examined by the Vnderstanding and recommended to God in prayer that so thou maist truly discerne whether it be good or evill And to this I exhort thee not only in all indifferent things but even in them also which are good and holy for though they are evidently good in themselves yet they may prove otherwise to thee by reason of some circumstance of time place measure or obedience Whence it often happens that many have endangered themselves in their most laudable and holiest exercises 6. Thou must also warily retain The Understanding is to be also weaned from Curiosity thy Vnderstanding from Curiosity lest it draw that into the soul which may retard it in the intended purchase of victory For a curious enquiry after earthly things which are impertinent to thy spiritual purpose though it may bee sometimes permitted yet t is generally the poyson of the spirit Restrain therefore thy Vnderstanding to thy utmost and strive to make it simple and foolish And made simple and foolish to worldly things As for the changes and chances in the world whether they be great or small if they concern thee not consider them not And when thou needs must heare or behold them let thy Will alwayes contradict them Yea even in the knowledge of heavenly things be sober and humble and content thy self in the onely desire to know thy crucified Saviour and his blessed life and death Abandon all other things for so thou shalt yield to thy Lord a most gratefull service who puts them into the list of his best freinds that desire no more knowledge than what is sufficient to inflame their hearts in the love of his goodnesse and hatred of their own wickednesse for in the search of all other knowledg nothing but self-love and a certain pernicious pride lyes secretly lurking 7. If thou thus weanest thy Vnderstanding How highly this conduceth to perfection from these curiosities thou shalt happily escape many ambushes of thy enemies For the wicked spirit marking the unchangeable will and resolution of those travellers tending to spirituall perfection not to yield their consent to sin layes his crafty plots first against their Vnderstanding that so he may by little and little get the mastery And how cunningly the devill plots against i● over it and the Will together To this end hee suggests to the learned and sharpwitted sublime and subtile conceits that they may think themselves already united to the divinity so forget themselves and give over the correction of their own consciences the resignation of their wills and study of their own nothing And thus they are insnared By suggesting pride to our understanding with pride and make to themselves a certain Idoll of their own wisdome in their Vnderstandings and are so highly puffed up and perplexed in these vain thoughts that they now perswade themselves not to stand in any need of others counsell or direction 8. O the danger that these souls Which is far more dangerous and more difficulty cured than that of the Will are in and how hardly are they cured by reason that the pride of the Vnderstanding is far more perillous than that of the Will For hee that is proud onely in Will omits not all obedience but submits his judgement sometimes to others which he preferres before his own and beleeves it to be better But he that is puffed up with the pride of his Vnderstanding and assuredly believes his own opinion to be better than that of others ah what hope is there of his cure How shall he be brought to submit to anothers judgement when as he thinkes himself the wiser man For when the Vnderstanding which is the souls eye and should both see and correct its secret pride is it self blind and blowne up with presumption when light it self is become darknesse and the very Rule crooked thou easily conceivest what followes and what the end of those things is like to bee which depend upon such principles Wherefore take timely care to prevent this pride before it pierce thee to the marrow yeeld not up the reins to thy understanding but subject it to counsell and submit thine owne sense to others judgements become a foole in thy own conceit for the love of thy Lord and by this means thou shalt bee wiser than Salomon CHAP. V. Of the Will and the end to which we are to direct all our actions IF thou desirest ô dearly beloved 1. A will to do well sufficeth not to become one spirit with thy Lord God 't is not enough to have a pious and prompt will to doe good works but even that good thou doest must by his divine help and motion be totally referred to Gods honour and to please him onely In But our actions must be performed only to please God this thou must look to have a strong conflict with thine own nature which in all her actions and omissions seeks her own commodity and complacence especially in things spirituall Hence it is that when any good thing is proposed to be performed as from Gods will and pleasure shee readily undertakes to perform it but yet not as a thing pleasing to God or proposed by him but rather because she considers the commodities and content which man reaps by doing the will of God 2. Wherfore to the end thou Which that thou maist attain to maist wrest thy selfe out of this dangerous snare of the Devil and pernicious stumbling block cast in the way of perfection and by degrees get a custome to doe or not to doe because God will have it so and with an intention to please him only who should be the entrance and end of all our actions listen diligently to these following advices 3. When a thing is presented unto Apply thy understanding to Gods will thee to bee performed which is agreeable to the divine Will first lift up thy Vnderstanding unto God before thou appliest thy Will to execute it thus thou shalt clearly discern that it is his divine pleasure thou shouldest perform it and that thou shouldst doe it solely for his Honour and good liking And that thy will is drawn and moved by the divine will to effect this work for this onely end and intention because God will have it so for the honour and glory of his own most sacred Majesty 4. So likewise when thou wouldst omit or refuse the things not willed And take heed of being deceived by God resolve not rashly upon this omission untill thou hast directed the eye of thy Vnderstanding to the divine will as is even

life past having endeavoured to discharge our consciences once of them in Confession 5. That we may and must convert our hearts to God at any time humbly and confidently in what estate so ever we be without hesitation or apprehension preferring his will before our own quiet 6. That in saying our Office or Prayers it sufficeth that we have a good intention to praise and please God and satisfie our obligation using morall diligence in driving out bad thoughts and we need trouble our selves no further 7. That so long as we make choyce of God for our God and of his will for our only end and can say cordially I love God I will no sin we need fear nothing 8. That we are not bound to do still that which our Conscience dictates or what our fancy tells us is a divine call for this is the way never to have true peace and to be ever subject to illusions Therefore The old plain rule Trust and obey Let pass and Pray let us follow the old simple and secure rule 1. Trust and 2 Obey 3 Let pass and 4 Pray these will prove our safest haven in the Sea of this world and our heaven upon earth thus we may enjoy the peace of God and lodge in our hearts the God of peace be blind and yet see God Note well that these aforesaid warrants are to be followed according to discretion and with the approbation of our spirituall director The 6. Doubt If we are full of fears and apprehensions of our estate by reason we feel in our souls such slender effects of Gods grace and love and have little devotion no inward peace c. SUch souls can never be cured till they submit their judgements look with more confidence upon Gods mercy and seek less their own satisfaction and assurance For this is an infallible truth That in An infallible maxim this life without revelation we can have no certainty of our estate but must still live in ignorance as to that knowledge to hold the contrary is an heresie and to seek it inordinately is self-love and curiosity We must therefore work our salvation betwixt fear and hope and if we should see or feel any thing in our selves which should make us secure it were very suspitious and dangerous Let us humbly observe these three points 1. Resolve still to serve and please God in the best manner we can 2. Resign our selves to his will and divine ordinance for time and eternity without further reflexions Read Blosius in spec spirituali cap. 7. Read the Imit of Christ l. 3. cap. 59. 3. Build upon the word and warrant of our guide and rest quiet and confident They who seek more knowledge and satisfaction by feelings and reasons seek but their own trouble and ruine and if we find not here peace and comfort we may thank our selves since it is our disobedience and self-seeking which causeth it The 7. Doubt If some extream cross calamity or affliction hath seized our hearts c. LEt us hasten to our Lord God with an humble and confident affection and placed before him 1. Kiss the Crucifix saying O my The practice dear Lord O my sweet Jesus O my all and only good 2. Then tell him you are troubled as you would tell your Spirituall directour and that you know not what to say or do 3. Acknowledge heartily that you deserve no comfort but to have heaven shut against you and hell let loose to torment you 4. If you would seek comfort you would not have it out of him or in any thing contrary to his Divine Will and liking 5. Then say O Lord I have no other Physician for my soul but thee behold my wounds thou art my Father behold my wants thou art my only Friend behold my wishes and desires then expose them unto him and hearken what counsel and comfort he will give you 6. Take again the Cross kiss it embrace it resign your self to suffer 7. And with an internall act of indifferency being confident that this cross and trouble is his will and will be for your good desire to bear it and whatsoever else he shall lay upon you knowing he will enable you to do it 8. Have no recourse to creatures for your contentment but drink purely and plentifully at the fountain head and be not weary you suffer for eternity The 8. Doubt If we desire to conquer the Devil and overcome all temptations whatsoever LEt us often read observe and General Remedies against temptations The 1. Remedy Jam. 4. 7. practise these generall Remedies The first is A strong courage and firm resolution to fight and get the victory and not to yield even to our last gasp If we resist the Devil he will fly from us if we fear him he will follow us and insult over us If we play the Pigmeys he will play the Lion but let us be Lions and he will soon shew himself a coward Let us then fight manfully as befits Christs Souldiers to give him the honour and the Devil the terrour who is already chained to our hands and may bark S. Hierome Thou maist perswade but canst not precipitate 1 Cor. 4. 9. but cannot bite unless by blindness and madness we come within his reach Let us remember in our combats that we are made a spectacle to God his Angels and all his heavenly court who would not fight valiantly and confidently before such spectators God beholds us as our Judge to reward and crown us if we overcome Christ as our Captain helps us to overcome all the rest pray for us that we may overcome Fear not my soul there 2 Par. 32. 7 are more with us than against us God and his Angels are on our side who can withstand us Let us further reflect that we plead not only our own cause but Gods whom in our persons the Devil seeks to injure and dishonor Let us then rather dy than suffer our good Masters honour to be stayned by our cowardise our dearest blood will be well spilt for such a King and countrey Oh! what privilege to suffer for Jesus sake Arise Lord let thy enemies be dispersed Psal 42. judge thine own cau●e Thine is the quarrell We are thy Champions Let us also ponder well what S. Paul tells us on Gods part That he is faithfull in his promises and will not permit us to be tempted 1 Cor. 10. 13. beyond our strength but will draw our good out of our temptations he knows what mold we are made of what force we have and which is above all he loves us as the apple of his eye If he seems sometimes to sleep a while yet he both sees and succours us Courage therefore if we be already at hell-gates he can wil bring us back again if we walk amidst the shadows of death Psal 22. 4. let us fear no ill c. The second Remedy is A distrust The 2. Remedy Psa