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	note_n	1,054	5	9.3782	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15636	Exercises vpon the first Psalme Both in prose and verse. By Geo: Wither, of the Societie of Lincolnes Inne.	Wither, George, 1588-1667.	1620 (1620)	STC 25902; ESTC S120229	57,241	188

mischiefes and wickednesses of the world put together doe make but one perfect euill and he in whom they meet is properly termed the Deuill or th' euill for so it seemes to haue beene aunciently pronounced vntill the Saxon Character being somewhat like our D. made vs loose that pronunciation and as we call him that is the fulnesse of all Good GOD so him that is the perfection of all euill wee name the Deuill These notes I haue added to shew the Reader that in my translation I tooke no vaine libertie but made conscience of the least variation and passed ouer nothing vntill I had some reasonable warrant for what I did Variae Lectiones VEr 1. Musculus translationes Anglicanae reddiderunt in praesenti sed Graecus Latina vulgata reliqui tā veteres quàm recentiores legunt in praeterito alijhabent accedit ad consiliū alij ambulauit in consilio preterea Grec vertit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. in sede Pestilentiarū vt est in vulg lat sed leronim habet Cathedra derisorum sic est etiam in recentioribus Ver. 2. Deliciae ipsius recentior voluntas eius in lege domini vulgat lat In lege Iehovae recentīor in statuto Chaldeus Pluraliter in statutis Arabs intelligens quaeuis instituta Dei vbi est in lege eius meditabitur in vulg lat translatio Anglicana nouissima alij habent Meditatur Chaldeus in luminatione eius cantat sive Iubilat Ver. 3. Etest velut c. alij legunt fuit Graecus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. erit Quae fructum suum dat recentior dabit Genev fructum suum concoquens ad maturitatem producens Chaldeus Folium eius non marcescit recentior non defluet Vulg. Lat. omnia quaecunque faciet prosperabuntur Vulg. Lat. Chaldaeus sic reddidit Omne germen quod germinat grauescit prosperatur Ver. 4. Non sic Impij recentiores Sic est etiam in Vulgat Lat. in Septuagint sed idem repetunt vidt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non sic impij non sic in fine versus addunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à facie terrae Sic etiam Arabs Tanquam gluma recenti Puluis Vulgat Lat. sed idem significat nos enim in occidentali parte Angliae vocamus tegumentum tritici Dust. Ver. 5. Non stabunt impij recenti alij legunt Consistent Graecus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non resurgunt Sic Vulgat Lat. In iudicio recent in Die Iudicij magni Chaldaeus In fine Arabs denotans extremum Iudicium in fine Mundi In Congregatione Iustorum recenti Alij in Caetu Alij in Concilio Graec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg Lat In Consilio Iustorum Nota quod in libris Graecis Latinis versus tertius in duos diuiditur The reason why I haue heere inserted these various Readings and in Latine rather then in English appeares in the third chapter of my Preparation to the Psalter The first part of the PSALME 1. BLessed is the man that doth not walke in the counsell of the vngodly nor stand in the way of sinners nor sit in the seat of the scornfull 2. But his delight is in the Law of the LORD and in his Law doth he meditate day and night 3. And he shall bee like a tree planted by the riuers of waters that will bring forth her fruit in season his leafe shall not fade and whatsoeuer he doth shall prosper The Exposition In nomine Patris Filij Spiritus Sancti BLESSED As a word of comfort and a signe of good speede to my labours stands heere to make happy my beginning of this endeauor and I humbly beseech the Euer-liuing God of Dauid both to make blessed my proceedings grant that my end may be crowned with the glorious reward of eternall Blessednes For that is the precious Iewell which euer since the world begun hath beene the principall ayme whereat euery man shot and the prize after which they haue run But indeede the way to it hath beene often mistaken and among the Philosophers which were accounted wisest it was a long time questionable both wherein this happinesse consisted and by what meanes it was to bee attained vnto Nor in the times of heathen ignorance onely were men deceiued in their aymes but euen amongst vs also at this day the greatest part run wide proposing vnto themselues a happinesse in the enioying of those vaine things wherby they are often hurried quite beside it For some place their felicity or Summum Bonum in hauing the soueraignty and authority ouer others some in abundance of riches and the greatest part Epicure-like in fleshly delights and pleasures Let vs eat and drinke say they for to morrow we shall die But the Kingdome of God is not meat and drinke as the Apostle saith and therfore that men might not still bee deceiued and so weary themselues in a wrong course the Author of this Psalme hath here decided the matter in question and shewes vs that true Blessednesse neither consisteth in obseruation of the morall vertues as Philosophers thought nor in the worship of many Gods as the Pagans suppose nor in obseruing the Law of Moses as the Iewes dreame nor in enioying the pleasures of this life as great Courtiers and Epicures beleeue But quite ouerthrowing the opinions of all these and their foolish expectations who build their contentment on honour riches and such like things of this world he affirmes that man only to be most truely blessed and in the path to highest happinesse who shunning the wayes of meere naturall men endeauoureth also to auoyd the custome of sinners to seperate himselfe from the scornfull enemies of the truth and to continue sincerely embracing and rightly professing the doctrine of Gods word And this kind of Preface the Holy Ghost as it seemes hath vsed because by discouering at the first view so precious a Iewell as Blessednesse hee would allure men to giue the more heede vnto those mysteries and instructions which are afterward deliuered and if it were possible make them more willingly conforme themselues vnto the courses which are inclusiuely propounded The like kind of beginning hath the heathen Philosopher Aristotle vsed in his Ethicks and which is more to be heeded our Sauiour made it the Exordium of his Doctrine as appeares in that his first Sermon preached in the Mount where he begins to pronounce who are blessed Blessed saith he are the peace makers Blessed the poore in spirit Blessed the meeke c. and so saith our Prophet Blessed that is according to the originall Blessednesse Blessings or all happy things appertaine vnto that man who walketh not in the Counsell of the vngodly nor standeth in the way of sinners as it followeth in the Psalme And this his Blessednesse is double for he hath the hope and means of happinesse in this world and assurance of eternall glory in the next or as the