Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	evil_a	good_a	motive_n	1,128	5	11.3729	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68568	Ruths recompence: or a commentarie vpon the booke of Ruth wherein is shewed her happy calling out of her owne country and people, into the fellowship and society of the Lords inheritance: her vertuous life and holy carriage amongst them: and then, her reward in Gods mercy, being by an honourable marriage made a mother in Israel: deliuered in seuerall sermons, the briefe summe whereof is now published for the benefit of the Church of God. By Richard Bernard ...	Bernard, Richard, 1568-1641.	1628 (1628)	STC 1962; ESTC S101697	273,649	490

labour our bodies wearinesse is the best physicke to cast any one asleepe the idle cannot sleepe they be troubled with dreames and foolish fantasies Wee must also get a quiet spirit so shall we sleepe without feare and this is to bee gotten first by seeking reconciliation with God in Christ so may we lye downe in peace with Dauid Psal 4. 8. 3. 5 Iob 11. 14 19. Acts 12. and not bee afraid this made Peter sleepe soundly in great bodily danger and the Martyrs some of them the night before they went to execution Secondly by shaking off the cares of the world which maketh the worldling that hee cannot Eccles 5. 12. rest Thirdly by suffering no euill to reigne in our hearts as enuie malice lust couetousnesse for these things will not suffer vs to take rest Prou. 4. 16. Fourthly to keepe euer a good conscience towards God and man this is a continuall feast and giueth vs rest That the man was afraid The best are subiect to feare vpon conceit of perill and that suddenly So was Gideon afraid and the Apostles on a sudden and likewise Boaz here and that vpon these reasons First his naturall frailtie and weakenesse of faith which also is in euery one Secondly his ignorance not knowing what it was because she came in vnknowne to him when he was asleepe and in such cases we be more apt to conceit euill towards vs men good because our hearts tell vs that wee bee wicked by nature and deserue euill Thirdly the darke and dead time of the night which is to man fearefull the Psalmist speaketh Psal 91. 5. of the terror of the night We all by experience know how easily mans heart is made fearefull in the darke except in the sonnes of Belial and the children of the kingdome of darkenesse hardned in euill and which make the night the time of their lewde practices yet euen these also will soone bee strucken into sudden feare Fourthly this feare may more suddenly possesse one in the night as here it did Boaz being alone for that Spirits haue taken at such times bodily shapes vpon them and shewed themselues for the night is their time chiefly as may be seene in their comming then most commonly to Witches knowne by their owne confession Let vs therefore hence take notice of this weakenesse which so sheweth it selfe from the loue we beare to our bodies safetie and naturall life Now if wee feare so much for this cause bodily dangers Oh how much more should we feare to commit sinne and the wrath of God for sinne which bring destruction to body and soule without timely repentance And turned himselfe Hee gathered himselfe together shrinking as the manner is of such as in bed being in sleepe fall into a sudden feare and turne to and fro such a forcible operation hath this feare vpon the whole body for to decline from and auoid the danger conceiued nature seeking to saue it selfe in apprehension of perill and that of a sudden This naturall feare is more quicke and sudden to seaze vpon the heart then the spirituall feare to auoide sinne or the displeasure of God and so the danger of the ruine of our soules for this danger is not so soone apprehended here is required the grace of illumination and of faith before this can bee wrought in vs. And behold a woman lay at his feet The feare possessed him without cause And thus it falleth out often Man often feareth without iust cause the Matth. 8. 26. godly through the weakenesse of their faith reprooued by Christ the wicked by their accusing Prou. 28. 1. conscience which maketh them to flie when none pursue them they thinke that euill doth Iob 15. 21. haunt them and perill soundeth in their eares Therefore let the godly labour for strength of faith and the wicked repent and seeke for the peace of a good conscience that they need not to feare Verse 9. And he said Who art thou And shee answered I am Ruth thine handmaid spread therefore thy skirt ouer thine handmaid for thou art a neere kinsman THis is Boaz his questioning with Ruth her answer with a request to him and the reason thereof And he said Who art thou Boaz comming to himselfe moderateth his feare and containeth himself from vnchaste touching and demandeth what she was Wee may note first that though feare possesse wise and godly men vpon a sudden yet they moderate it and are not wholly ouer come therewith for Boaz heere cryeth not out to seruants for helpe neither speaketh to her as one amazed neither falleth he into a rage with her that shee should be occasion of such feare for howsoeuer the feare suddenly seazed vpon him being fast in sleepe before yet was it not childish nor womanish he soone shooke it off as a man of courage hauing confidence in God He mastered his naturall feare and so should wee and not bee ouerswayed therewith as women and children be Secondly That raging lust should not seaze suddenly vpon honest hearts and such as feare God Boaz was with her alone yet doth he not in a filthy affection seeke to dishonest her as Iudah did Thamar being inflamed with lust at the sight of her he did it on the day time he asked not what shee was as Boaz doth here lust would not affoord him that leasure This continencie is praise worthy Gen. 19. in old Boaz as it was before in young Ioseph a vertue as in these commended so commanded by God and much praised in some Heathen who may rise vp in iudgement against our wanton Youth and some lecherous old men whom God doth hate And she answered I am Ruth thine handmaid Thus Ruth calleth her selfe shewing her humility as before in chap. 2. 13. and here by professing what a one shee would be vnto him humble and seruiceable as an handmaiden if shee might obtaine her sute So said Abigail when Dauid sent 2. Sam. 25. 41. to her to take her to wife and so humble and seruiceable was Sarah for shee called Abraham Gen. 18. 6. Lord and in what he commanded she readily obeyed And so should good and vertuous wiues doe still when husbands command but what is honest and iust not that wiues should be counted in condition as seruants for as that is more then they will grant so is it more then husbands of right ought to expect from them that be their yoke-fellowes but what maid-seruants and handmaidens doe of feare and seruile dutie wiues should do of loue with chearefulnes such offices as they ought to performe vnto their husbands who haue authoritie to command Therefore let wiues learne to obey as God commandeth them Ephes 5. 22 33 to doe in all things and that with reuerence as vnto the Lord and as it is sit in the Lord as the Col. 3. 18. Apostle teacheth And doubtlesse there would be more such then we find in these dayes if they might haue Abrahams to their

thereof pray much and humble themselues with teares where shall the wicked and sinner 1. Pet. 4. 18. appeare How can the common and carelesse Christian bee saued Thus should they reason to rowze vp their spirits to make them to seeke God and feare damnation and not take occasion by the falls of some to condemne the profession of Religion it selfe in others and so to make no account thereof in themselues to the hardning of their owne hearts and so heaping vpon themselues the iust deserued vengeance And she rose vp before one could know another That shee might bee gone away out of the floore before the light or at the dawning of the day very earely ere others should bee stirring This shee did perhaps out of a ioy of heart and desire to bee with Naomi to tell her the successe of her counsell which she carefully followed as it may seeme by her hasty relation of the matter vnto her mother in law when shee came vnto her as shall bee shewed in the 16. verse Note heere that they bee not drowzie-headed whose hearts are taken vp with their businesse they can rise betimes and preuent the day whether it bee the desire of getting goods or enioying pleasure or to doe mischiefe which makes some not to rest or that it bee such ioy as was heere in Ruth or a good will to doe a thing as in Abraham to obey God Gen. 22. 3. and 28. 18. hee arose vp earely so Iacob to get to his Vncles Iosua to find out the transgressour in the excommunicate Iosua 7. 16. thing to put euill away from Israel Dauid to go with that which his father sent vnto 1. Sam. 17. 20. the hoast So that let the heart be taken vp with loue care ioy desire it will doe any thing the spirit of drowzinesse will bee shaken off for it is the carelesse minde which maketh slothfull To bee therefore stirring and to raise vp our selues out of the bed of idlenesse wee must set our hearts vpon our affaires I might also note how darkenesse keeps vs from the knowledge of one another therefore in darkenesse man feareth not the face of man and so is bold to doe euill because hee is hid from the sight of others and as it is in bodily darkenesse so in spirituall the ignorant and blind in soule dare do any thing they blush not neither be they ashamed which others enlightened are afraid to commit neither can they discerne one another for the light of Truth they haue not But yet though men can bee hid in darkenesse from men they cannot bee so from God For hee said or as others reade And hee said Let it not bee knowne that a woman came into the floore If you reade For it is a reason from Boaz his speech of her so soone rising if And then it is his admonition to her that beeing risen shee should so get her into the city that others might not know that they were alone together in the floore that night Howsoeuer it bee read Boaz herein sheweth his care of his her honest name and credit which might hereby bee brought into suspition albeit their consciences had told them that they had done nothing worthy blame for any act of dishonestie From hence let vs note First that it neuer was neither yet is a matter of good report but a suspition rather of euill for a man and a woman to be taken together alone in places vnfit vnusuall and at times vnseasonable This the words of Boaz doe plainely heere giue vs to vnderstand for man is so apt to this sinne of the flesh yea the best without especial grace as light occasions breed suspitions because also men are not so charitable as they should bee if any least shew of euill may seeme to bee giuen this way Therefore let such as would not bee suspected beware how they be in company alone together when and where suspicions may arise Secondly that it is not enough to haue our consciences cleare before God but our selues cleare of giuing iust suspition of euill before men This was Boaz his care and Saint Pauls for it is not enough to haue a good Acts 24. 16. 2. Cor. 8. 21. conscience within but we must haue care of our good name to be well reported of abroad which is an excellent thing better then riches then Prou. 22. 1. Eccles 7. 1. Hebr. 11. 2 39. 3. Iohn 12. oyntment And this the godly will endeuour to obtaine to stop the mouthes of aduersaries that they may bee put to rebuke and to procure glory 1. Pet. 2. 12. to the Gospell which they doe professe This being our duetie then are they reproueable which make no conscience of offence before men because say they our hearts condemne not vs wee know wee doe not what men suspect when yet the Apostle forbids offences and to 1. Cor. 10. 3● 12 13. looke to expediencie and not simply to the lawfulnesse of a thing and to auoid all appearances of euill There are another sort worse than these who are so farre from auoiding suspition of euill as they are not ashamed of the euill it selfe being past shame and dare openly boast of their lewdnesse without blushing of which both Esai and Esai 3. 9. Ier. 6. 15. 8. 12. Ieremie doe complaine Verse 15. Also hee said Bring the vaile that thou hast vpon thee and hold it And when shee held it hee measured six measures of Barley and laid it on her and shee went into the Citie HEre is Boaz his liberality and testimonie of loue nothing wherein it was receiued what and how much hee gaue his helping her vp with it to conuay and carry it away And lastly his and her departure into the citie Also hee said Boaz his former speech was for her credit but this is for her comfort the former stood in words but this in a good work of mercy A good mans loue appeareth in word and in deed in good counsell and in good works of comfort also This sheweth loue to bee perfect not feigned this is to follow the Apostle Iohn his exhortation 1. Iohn 3. 18. not to loue in word and tongue onely but in deed and in truth so loued Boaz and so doe all blessed men loue If therefore the loue of worke bee wanting and onely the loue of word it is counterfeit loue and Saint Iames reiecteth it as Iam. 2. no loue Bring the vaile that thou hast vpon thee and hold it He tooke occasion from this loose vaile to bestow corne vpon her for a good man in his willingnesse to do good will take the smallest occasiō to shew it This word vaile in another place is translated Esai 3. 22. mantle It was a loose garment cast vpon her to keepe her warme and to couer her in the night There was vsed also among them another vaile for the day to throw ouer their heads and faces for modestie sake

cases let vs shew loue by vsing good and louing termes by protesting our true affection if so neede require by giuing good reasons thereof that may fully shew it and by being ready to doe them good offering them to doe it if there shall be occasion of it Note more that it was a custome among the Iewes for parents and children to speake most commonly one to another in the neerest and dearest termes of loue by the name of father mother sonne daughter and not by calling them onely by their names as parents doe children now See this in Gen. 22. 7. and 27. 1. and 48. 19. and in many other places which argued meekenesse of spirit intyre affection and a louing naturall kindnesse worthy imitation Why will you goe with mee This question is propounded to draw them to a consideration of some reasons within themselues why they should resolue to goe with her as if shee had said I loue you as a mother her daughters therefore I aduise you to consider seriously of your resolution aforehand and weigh with your selues what may so lead you for I can see no reason in wordly respects for such onely shee vrged both heere and in the verses following why you should go with mee And by this as she taught them so vve may learne that it is a point of wisedome to aske our selues Why we will doe this or that thing before wee vndertake it or resolue vpon it And hereunto our Sauiour aduised Luke 14. 28. for that is well begun which is laid vpon good grounds and sound reasons it is a wise proceeding it will preuent the after Had I w●st and future repentance Let vs therefore learne this wisedome and not bee foolishly rash in our attempts Are there yet any sonnes in my wombe that they may be your husbands Naomi now beginneth to bring in her reasons why shee would haue them to returne all drawne from the world in which respect shee giueth them no comfort to follow her and it is as if she had said If you vvill goe with mee for any vvorldly respect alas I cannot pleasure you I am old I haue no sonnes to marry you againe vnto and as for an outward estate you see me very poore In thus speaking plainely and disswading onely by worldly reasons to try them vve may learne I. That the true honest-hearted and such as feare God in the kind offers of their friends deale truly with them and will not lead them into vaine hopes Thus Naomi dealeth thus did our Sauiour Mat. 8. 20. for they would not deceiue them Wee must labour for this plaine dealing and not onely looke to our selues and what present benefit wee may get to our selues as most doe in these deceitfull times which is contrary to our Christianity 1. Thes 4. 6. to true loue 1. Cor. 13. and to the comfort of our ovvne consciences Men now a daies gladly make gaine of all proffers of loue vvithout any respect to their friends because men are false-hearted and like such as Dauid vvas troubled vvith Psal 41. 6. II. That worldly respects are not the motiues which should induce any to ioyne themselues with Gods people for they want these things often Of this our Sauiour telleth the Lawyer Luke 9. 57. The Godly heere haue their least share in the things of this life because they haue a better portion prouided for them in the life to come Wee are not then to become professours of Religion with others for these worldly things Naomi telleth thee this is not a good reason Christ telleth thee hee is poore and such as follow him must take vp their crosse must suffer affliction saith Paul 2. Tim. 3. 12. for to the godly it is giuen to suffer for him Phil. 2. 29. Beware of a Iudas minde to come for the bagge or a Demas like disposition to come before thou hast shaken off the loue of the world for if thou doest not thou wilt sell Christ for the world and bid the Gospell adieu for goods Quest Why is it said that shee had no sonnes moe for them to marry why should shee thus speake to them We must know that it was a Law among the Iewes that a brother should raise vp seede to a brother who left a wife and dyed childlesse Deut. 25. 5. Gen. 38. 8 11. To which Law and practice her speech alludeth And by this wee may thinke it very likely that these women were taught in the Law of God and made acquainted with the practice of Gods people This is very probable because Naomi was so godly a Matrone and it appeareth by Ruths vertues which being so it commendeth the care of Naomi and her sonnes for the soules of these young women borne of Idolaters out of the Church to teach them the Law of the true God A good example for parents to follow and for husbands for fathers and mothers See Pro. 4. 3 4. Deut. 6. 7. Ephe. 6. 4. Deut. 11. 19. Pro. 31. 1. 2. Tim. 1. 5. and 3. 15. and for husbands read 1. Cor. 14. 35. But alas many are so ignorant as they cannot teach them and many so carelesse as they neglect them many so wretched as they will not and some so prophane as they mocke at it and hold it no duety for them but for the Priest as in scorne they call the Minister of Christ to performe Verse 12. Turne againe my daughters goe your way for I am too old to haue an husband if I should say I haue hope if I should haue an husband also to night and should also beare sonnes NAomies third motion to haue them to returne vsing still the same exhortation with the like kind tearmes of loue and adding another reason to moue them to returne Turne againe my daughters goe your way Naomi ceaseth not to vrge them still to try them to the vtmost not in want of zeale to gaine them to God but in a godly iealousie fearing their constancie if they should goe on with her of this before at large and therefore here I omit the instructions For I am too old to haue an husband This reason is a preuenting of an obiection to her former reason for they might say Though mother you be not with child now yet you may marry and haue children to this Naomi answereth that shee is too old to haue an husband From this we learne that there is a time when women are too old to marry by the opinion of godly Naomi Now if any aske when that is I answer as I suppose when a woman is aboue sixtie yeeres of age and therefore Saint Paul alloweth such a one for a widow but not vnder giuing leaue to others to marry for vnder sixtie women haue had children but none aboue but Sarahs extraordinary blessing And it is fit for women after sixtie to follow the praise of blessed Annah Luk. 1. 37. We read not in the Scripture of the marriage of such and if they be poore among vs and doe