Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	good_a	kind_n	quiet_a	1,504	5	9.8307	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85498	The saints hony-comb, full of divine truths, touching both Christian belief, and a Christians life, in two centuries. By Richard Gove.	Gove, R. (Richard), 1587-1668.	1652 (1652)	Wing G1454; Thomason E1313_1; ESTC R202241	83,389	226

one was to be killed and the other was to be let go and to be led into the wildernesse for a scape-goat The former of which say Divines prefigured the Humane Nature of Christ which was crucified and killed and the latter his Divine which though it gave vertue value and efficacy of merit to his Humane Nature and to the sufferings thereof yet suffered not with it but like the scape-goat escaped them and was free from them Expression LVII That there is not more sin now since the preaching of the Gospell is become so common than there was before in the time of Popish ignorance and darkness IT hath been an old and is still is a common complaint amongst ignorant people that the world was never so bad as it hath been since we have had so much preaching but it is a false charge and imputation as may be thus illustrated If a man come into a room in the night-time where there is no light all things may be out of their places and order and the room all dirty and dusty and yet he not see it nor take any notice of it but let the same man take a candle in his hand or come in thither at noon-day and he will quickly see and discover all that is thus amisse therein and yet we cannot say that his bringing in the candle or the day-light did make it so but only discovered that it was so And just so is it here For in the time of Popery and ignorance when the Scriptures were either wholly detained from men or lock'd up in an unknown tongue there were as many sins then if not more than are now but for want of the light of knowledge they were not known to be such or not such hainous sins many of them and those hainous ones too going under the name of Venials as now by the clear light of the Gospell they doe appear to be Or it is here as it is with an house into which the Sun doth not shine for there is as much dust flying up and down in the air then as there is when the Sun shineth into the room but it is not discerned so well as it is then for when the Sun doth shine in at a window or dore where the Sun-beams doe come you shall see moats in the Sun and much small dust which before you saw not nor took no notice of So in the time of blindnesse and ignorance there were many sins in men of which there was no notice taken but now since the Sun of righteousnesse is risen and doth begin to shine into mens hearts with the lightsome beams of his Word and Spirit there is not the least peccadilio but themselves or others will quickly discern it And this is the true reason why many think there is more sin now than there was in former times Expression LVIII That all quiet Consciences are not good Consciences TO make this appear Saint Bernard distinguisheth Consciences thus There be saith he four kinds of Consciences 1. There is a Conscience that is good but not quiet 2. There is a Conscience that is quiet but not good 3. There is a Conscience that is both good and quiet And 4. There is a Conscience that is neither good nor quiet The two good belong properly to the godly and the two bad to the wicked whose Conscience is either too too quiet or too too unquiet but in neither any true peace Others the better to expresse this make three sorts of quiet bad Consciences The 1. A blind and ignorant Conscience The 2. A secure Conscience And the 3. a seared Conscience 1. Blind and ignorant Consciences are such as speak peace or rather hold their peace because they have not skil enough to accuse and find fault and such most commonly are the consciences of the ignorant and vulgar sort whose consciences want mouths to speak because they want eyes to see their sins and their misery by reason of them but there will come a time and no man knows how soon it will come when these consciences shall have their eyes opened and then also shall their mouths be opened and these quiet consciences shall both bark and bite too 2. Secure Consciences are such as want not so much an eye to discover sin as a good tongue to tell of it and to find fault with it So that it many times sees his Master to doe evill and knows it to be evill but either cares not to speak unto him of it or if it doe it is quickly snibd and silenced again by being made to believe that either it is a small and veniall sin or if of a greater magnitude that they will cry God mercy for the present and find some time to repent of it hereafter But this is no true peace neither it may be a truce for a time wherein there may be a cessation of war for a season but yet so as that it is all that while making provision of arms and ammunition and is raising of more forces against the time that the truce shall be ended that then it may set upon them with more violence fury and fierceness than ever before The 3d and last is the seared Conscience of which mention is made 1 Tim. 4. 2. where the Apostle useth a metaphor borrowed from Chirurgery Now Chirurgions we know when they cut off a limb from any part of the body they use to sear with an hot iron that part from which it is cut and that part upon the searing will gather such a crusty brawninesse that prick it or cut it it feels nothing being alltogether insensible And thus it is with many mens consciences let them commit what sins they will yea sins never so hainous and yet they are never troubled at them they feel no stirrings nor stings of conscience for them but there will come a time when God will take off this seared crustinesse and so pare them to the quick that they shall feel to their everlasting horror in hell if not before what now they were not sensible of Expression LIX How far the Graces of Gods Spirit in the heart of his Child may decay ANd this may be illustrated thus there be in saving Graces three things considerable the habits the acts and operations and the degrees and measures of them All which how far they may decay this short Scholasticall Distinction shews Habitus non amittitur Actus intermittitur Gradus remittitur The plenary habits of saving Graces cannot be lost the Acts and Operations of them may admit though not an utter losse yet intermission as in sleep we lose not the faculty but the use of sense and as a man in his drink or over-carried with violent passion loseth not the faculty but the use of Reason Lastly The degrees and measures of saving Graces formerly attained to may be much abated as appears in the Angel of the Church of Ephesus Rev. 2. 4. who is there said to have

{non-Roman} {non-Roman} Esh and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Esh that is to say fire and fire Whereby he would give us to understand that if God and his fear be not between the husband and the wife and conscience of duty towards him as well as towards one another there can be nothing expected between them but fire and fire fire of debate and strife fire of vexation and grievance and the fire of Gods curse consuming them and theirs Expression III. That when we cannot keep Peace with Truth and a good Conscience we must part with Peace rather than with Truth or a good Conscience FOr herein we must doe as Mahomet the Great Turk did by his fair Lady Irene He had a Lady of that name whom he doted on extremely insomuch as he left all his Military and Imperiall affairs to spend his time in dalliance with her At which his Subjects took such discontent thar they were ready to rise up in Rebellion against him The which when he perceived in the midst of all his Bashawes and Lords he strook off her head with his own hand Now Irene in the Greek tongue signifieth Peace rather than we must dote then too much upon Peace so as to hazard the Truth or a good Conscience for her sake we must be content to have Irene's head goe off and to make a sacrifice of Peace rather than the Truth or a good Conscience should suffer losse by the enjoying of her love Expression IV. That many men make vowes and promises to God in the time of their sicknesse and distresse which they make no conscience of to perform when they are recovered and freed from it ERasmus saith That there was one once in danger of Shipwrack who promised that if he did escape he would offer unto Saint Christophers Image in the great Church in Paris a Wax Candle as bigge as that Image and when one that stood by heard him say so he said Take heed what thou promisest for if thou shouldest sell all that thou hast it would not buy such a Candle Peace fool said he doest thou think I mean to doe as I say Just so doe many deal with God when they be sick or in any great danger and distresse what fair promises will they make of amending their lives and becoming new men which yet they never intended to doe as appears by their returning again to their old sinfull courses like the dogge to his vomit and the sow to her wallowing in the mire when once they are recovered and well again Expression V. That we must not trust to the prayers of others for us if we will neglect to pray our selves for our selves THere is an old Legend of a Merchant who would never goe to Masse himself but ever when he heard the Saints-bell ring would say to his wife goe thou to Church and pray thou for thee and me After this upon a time he dreamed that he and his wife were dead and that they both came to Heaven gate and knocked for entrance Saint Peter the Porter for so goeth the tale opening Heaven gate and seeing who they were suffered his wife to enter in but thrust him back saying As thy wife went to Church for thee so likewise shee shall goe to Heaven for thee too Whatsoever the fable is the morall is good teaching us that we must not wholly rely upon the prayers of others for us never praying our selves for though the prayers of others may be of some avail for us by way of impetration when our own are interrupted in the time of spirituall distresse or by reason of some other intervening urgent occasions which cannot be dispensed with Yet if we desire to be accepted of God and he doe afford us the opportunity we must not wilfully neglect our own but must contribute our own Devotion with theirs Expression VI That worldly-minded men will serve God and hear his Word no longer than it may stand with their profit STrabo tels a pretty story How that upon a time there came a Musician to shew his skill in Jassus amongst a company of Fishermen all which gave him audience to his seeming with much attention But so soon as ever they heard the Market-bell ring they ran all away at once from the Musick every man to his market onely one that was hard of hearing staid still behind and continued his hearer The Musician imagining that the love of his Musick had won him this mans company when all the rest had left him came nearer unto him and gave him solemn thanks for that he had heard him with so good attention when all the rest had so rudely left him at the ringing of the Market-bell And hath the Market-bell rung indeed quoth he The Musician tels him it had Whereupon he allso flings away after his fellows murmuring that for his hearkning to a Fidler he had like to have lost his market Here is a lively resemblance of worldly-minded men which will seem to be devout hearers of the Heavenly Musick of Gods Word preached unto them as long as they may lose nothing by it but let the worlds Market-bell once begin to ring and then they will leave the Word Duty Conscience yea God himself rather than their Market of worldly profit shall not goe forward See Ezech. 33. 31 32. Expression VII That as long as we are cloathed with the robes of Christs Righteousnesse we are safe from Gods wrath and eternall condemnation IT is reported of Pontius Pilate that he being sent for to Rome by Tiberius Caesar the Emperour to give an account for putting Christ to death and understanding that the Emperour was highly offended with him for that his fact and not knowing how to appease his wrath he thought at last upon this device he would get Christs seamlesse coat of the Souldier to whom by lot it fell and when he came to Rome and was to appear before the Emperour he would put it on the which he accordingly did and when the Emperour saw him in that coat though his wrath before was much incensed against him yet now he had nothing to say to him but dismissed him without any shew of displeasure at all But when he had thus dismissed him without inflicting any punishment on him he was very much displeased with himself and sent for him again in all hast with a purpose to punish him but when he came in before him the second time clad in the same coat he had no more to say to him now than he had before and instead of punishing him used him with much respect and honour and afterwards dismissed him again But he was no sooner gone out of his sight but he remembring his former displeasure against him and befooling himself that he had so let him goe again without inflicting any punishment on him sent for him again the third time Pilate now thinking himself safe because of the Emperours

21●● Sunday after Trinity pag. 164. Fasc Temp. Anno 1426. Et Pet. Rodulph Toss Hist. Seraph relig. lib. 2. See Dr. Donns Sermons in Folio pag. 807. b. c. See B. Vshers Ser. on Ephes. 4. 13. p. 25. Whitaker de Scriptur q. 2. c. 15. D. Jo. Whites Defence of his Way to the true Church chap. 23. sect. 8. See Mr. Hierons Sermon called the Spirituall mans task on 1 Thes. 5. 19. * Vide Raynoldi praelect. in Apocryph tom 1. praelect. 4. col 53. ● Oro pium Lectorem ut ista legat cum judicio multa miseratione sciat me aliquando fuisse Monachum See Dr. Hammonds Treatise of Conscience p. 12. sect. 40. Ambros. l. 7. de institut Virg. B. of Lincolns Serm. on Job 42. 12. p. 32. Whitaker de Scriptur q 3. cap. 8. Dr. Bois on the Epist. for the 20th Sunday after Trinity Auson. Epigram 10. Benzo in his Indian Story See Dr. Joh. Whites Way to the true Church sect. 49. numb. 5. c. where they be set down at large Qualis malum Deus iste est qui tam impuros ex se filios sceleratos genuit Si pater filiorum similis minime profecto bonum esse oportet En Deus Christianorum Christiane Quid sunt Christiani c Omnes mali sunt See Mr. Gatakers Treatise of the nature and use of lots pag. 318. See B. Andrews Serm. of the Nativity pag. 36. a Hence called in Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Luk. 10. 34. See Dr. Playfares Ser. on 2 Cor 3. 18. pag. 258. Vide Raynol di praelect. 239. in Apocrypha Whitaker de Scriptur q. 2. c. 17. in ●ine Flos campi in edit. Latin vulgar Vide Francis Labata in mag. apparat Concionat t●m 1. p. 236. See B. Lakes Serm. alphabet 3 pag. 71. So most Divines have observed See Dr. Dons Serm. in fol. pag. 243. c. B. Kings first lect on Jonah pag. 18. Mr. VVeems his exposition of the Morall Law lib. 2. exer. 8. Vt qui propter peccatores venerat de peccatoribus natus peccatum deleret Hier. ibid. Vide Cyprian tract. de Sina Sion in initio Aug. tract. 9. in Joh. Vide Corn a Lap. in Gen. 1. 28. See D. VVillet on Lev. 1. 5. q. 11. a Omnes redimuntur per Christum soli electi in Christo Vide Davenant in 1 Col. 14. pag. 89. Aug. de Corr. Gratia c. 14. See Dr. Saundersons Serm. on 1 Cor. 12. 7. p. 113. Dr. Benefields Serm. on Luk. 9. 23. pag. 4 c. e See Mr. Perkins Reformed Catholique tir Iustific f Fides sola est quae justificat fides tamen quae justificat non est sola Calvin in Act. S●n Trid. Sex Sess. Ant. tract. Theo● p. 336. col 2. See Mr. Jer Dykes Worthy Communicant p. 19. See Mr. Don. Dyke of the deceitfulnesse of the heart cap. 8. p. 114. Vide Bezae Theol. Epistolas Epist. 60. See M. Hierons Preachers plea pag. 495. See Mr. Francis VVhites Defence of D. Jo. VVhites Way to the true Church pag. 29. where there are many such hainous sins set down out of their own Authors Bern. lib. de Conscientia sect. 2. See Mr. Jer. Dykes Treatise of a good Conscience pag. 30. And M. Sa. Wards Ser. on Heb. 13. 18. called Balm from Gilead to recover Conscience pag. 25. See D. Sclater on 1 Thes. 5. 19. pag. 526 527. a Non amisit charitatem sed de charitatis fervore nonnihil remisit Viegas in loc. Vide Jacob Usser de Eccl. Christ succes● pag. 191. See B. Kings lect. 18. on Jonah pag. 238. a Hominem fecit Deus peccatorem homo Aug. The Devill is the father that begets sin Ioh. 13. 2. But our own hearts are the mother that conceiveth it brings it forth and nurseth it Iam. 1. 14. See Dr. Bois on Epist. for 1. Sunday in Lent pag. 28. Aug. lib. qu. 83. qu. 3. 21. alibi See Abbot against Bishop part 2. sect. 44. p. 574. Dr. Jo. Whites Way to the true Church sect. 40. num 23 24. Aug. de Civ. Dei lib. 19. cap. 27. See Mr. John Downhams Christian warfare part 4. l. 2 c. 4. sect. 6. 2 Sam. 3. 1. August in S. Joh. tract. 1● c. 9. See Dr. Joh. Whites Defence of his Way to the true Church chap. 55. sect. 3. See Mr. Pembles vindiciae Gratiae or Plea for Grace pag. 7. See Mr. Pemble ubi supra pag. 9. Vide Bellarm. Conciones Conc. 45. pag. 415. See M. Steph. Jeroms seven helps to Heaven on Simeons dying Song p. 232. See Mr. Perkins on the Creed of Gods Omnipotency See Dr. Hackwell on the 101 Psalm pag. 132. See Parsons Resolut 1. part chap. 3. sect. 8. See Mr. Edw. Rainolds Ser. on 1 Eccles. 14. pag. 2. See Dr. Saundersons 1. Ser. ad Clerum on Rom. 14. 3. pag. 12. Vide Stapleton de tribus Thomis c. 1. pag. 12. See Mr. Joh Dayes festivals serm. 8. pag. 229. See Mr. Fox his Sermon of Christ crucified pag. 68. Vide Coninium de locis N. Testament c. 5. p. 38. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Pupillum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sur reptitium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sectile See in Mr. Th●mas Goodwin his Iewish antiquities li. 1. cap. 7. Mr. Alexander Roberts his sacred septena●y page 57. See Mr. Thomas Fullers good thoughts for worse times p. 122 See Mr. Boltons quatuor novissima pag. 8. Hieron. Nig. Ep. ad Marc. Ant Michael in Ital. princip. l. ● Vide Rainoidi Ep. ad Angl. Seminaria ante lib. de Romana Idololat sect. 3. See B. Andrews Ser. of Repentance on Mat. 3. 8. pag. 240. a Auricular Confession is turned into Auricular Profession Legi inquit Augustinus perlegi Scripturam neminem inveni ni duobus millibus annorum salvatum in fine nisi latronem in Cruce Vide Nichol Laurent advers. desp. pag. 371. See B. Andrews Serm. part 1. pag. 180. Mr. Daniel Dyke of Repent c. 17. pag. 162. a Pour un lad●on pier den muchos el me son Vide Francis La bata loc. com tom. 1. pag. 164. b Vnus ne quis desperat unicus ne quis praesumeret August Greg. in Pastor part 3. admonit 10. Bern. Serm. ad Milites Templi c. 1. fol. 100. col 1. Occisor lethaliter peccat occisus aeternaliter perit Idem c. 2. fol. 401. See Mr. Egeon Askews Brotherly Reconcilement pag. 58. Pl●n. Nat. Hist. a Cardinall Wolsies stile Ego Rex meum was insupportable in the Politiques so is I and my Husband in the Oeconomiques Dr. Bois on the Gospell for the first Sunday after the Epiphany See Mr. Edw. Rainolds Ser. of the life of Christ on 1 Joh. 5. 12. pag. 509. Duro con duro non fa bon muro See Mr. Cudworths Supplement to Perkins on Gal. 6. 1. pag. 360. col 2. Du Bartas 1. day 1. week Du