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	peace_n	sin_n	5,972	5	5.0702	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13810	The holy salutation of the blessed Apostle Saint Jude to the saints and seruants of God. Preached at Pauls Crosse the seuenteenth of Nouember. Anno. Dom. 1611. By Francis Tomlinson, preacher of the Word, and chaplaine to the right honourable, the Lord Ellesmere, Lord High Chancellor of England, and Chancellor of Oxford.	Tomlinson, Francis.	1612 (1612)	STC 24111; ESTC S106618	27,486	59

ipsi eorum pereat memoria They haue iustly perished and let their memories vtterly perish with them Or else in league against the godly in some things though at warres among themselues Psal 9.21 Ephraim against Manasseh Manasseh against Ephraim both against Iudah Herod against Pilate Pilate against Herod both against Iesus The Pharisies against the Sadduces the Sadduces against the Pharisies both against Christ The Pelagians against the Maniches the Maniches against the Pelagians both against true Catholikes The Turke against the Pope the Pope against the Turke both against the truth The Priests against the Iesuits the Iesuits against the Priests both against Protestants Psal 71.10 These are like Dauids enemies they laid waite for his soule and tooke counsell together against him Dissembled and counterfeit peace is when men pretend peace and intend mischiefe So Absolom prepared a feast for his brother Ammon 2. Sam. 13.28 but caused him to be murthered in the midst of the banquet So Ioab spake peaceably to Abner 2. Sam. 3.27 but slew him with his sword So Iudas kissed Iesus Matth. 26 49. but betraied him So the Spaniards in 88. treated of peace but prepared themselues to warre Mel in ore verba lactis fel in corde fraus in factis Ex fraude fallacijs mendacijs toti constare videntur They seeme to be compounded of nothing else but frauds deceits dissemblings lyings Inordinate peace is when the greater and better obeyeth the lesser and inferiour So Adam obeyed Eue when Eue should haue obeyed Adam So reason obeyeth sense when sense should alwaies reason so grace sometimes yeeldeth to nature when nature should alwaies obey grace These kindes of peace saith our Sauiour I came not to bring into the world but a sword Melior est talis pugna quae proximum facit Deo quàm illa pax quae separat à Deo Better is that fight and conflict saith Gregory Nazianzene which maketh a man neere to God then that peace which doth separate a man from God For vbi non est bellum ibi pax peruersa where this kinde of warre is not there is peruerse and inordinate peace Good peace is foure fold 1. With God 2. With the good Angels 3. With our selues 4. With men With God when reconciled vnto God and iustified by a true sauing faith Rom. 5 1. Philip. 1.4 we haue the fauour of God and fellowship in the Gospell this is properly called reconciliation wrought and brought to vs by Iesus Christ who is our peace Pacem euangelizauit ijs qui propè Ephes 2.17 ijs qui procul He preached peace to them that are neere and to them that are a farre off A prioribus p●●fidem iustific●● praesentia rem●tuntur futur● non imputab●tur Being now reconciled to God by Christ we are iustified by faith from our former sinnes our present sinnes are pardoned our future for Christs sake shall not be imputed The second good peace is that which wee haue with the good Angels who are reconciled vnto vs because we are reconciled vnto God And therefore guard vs ward vs pitch their tents round about vs and at the dissolution of soule and bodie carrie and conuey the soule to God to glorie God vseth the ministrie of his good Angels for the good of the elect ●on ex necessi●e non ex me●is Angelorū 〈◊〉 pro sua gra● bonitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totius ●iuersi not of necessitie not because the Angels haue deserued so great dignitie but of his meere grace and goodnes partly for his owne glorie partly for the good of the Angels partly for the order of the whole vniuersall partly for the greater comfort of the elect and partly for the conseruation and augmentation of loue betweene the godly and the good Angels ●uche de ope● creationis ● 3. cap. 14. that as their loue towards vs is shewed and increased multis magnis diuturnis officijs beneficijs by many great continuall offices and benefits so our loue and reuerence towards them may increase daily more and more The third good peace is peace with our selues This is three fold First when the will and affections renued by grace and obedient to the minde enlightened by the spirit are at peace The second when grace ouercomming our corrupt affections the minde is quieted and calmed The third when the conscience perswaded of remission of sinnes ceaseth to accuse and doth excuse There is a conscience saith Bernard that is good ● de consci●tia sect 2. ● 1784. but not quiet there is a conscience that is quiet but not good there is a conscience that is neither quiet nor good and there is a conscience that is both quiet and good This peace passeth all peace all vnderstanding I meane all created vnderstanding For Quid prodest si omnes laudent conscientia accusat aut poterit obesse si omnes derogent sola conscientia defendat What profit or comfort shall it be to thee Gregor super Ezech. hom 9. if all men applaud thee and thy owne conscience accuse thee or what shall it hurt and grieue thee if al derogate from thee and thine owne conscience defend thee The fourth good peace is with men This is twofold the one ciuill the other Christian Ciuill is when in the outward things of this life men liue quietly and peaceably together such peace was betweene Abraham and Abimelech Genes 21.27 1. Sam. 27.5.6 Iosua 9.15 Such peace was betweene Dauid and Achis Such peace was betweene Iosua and the Gibeonites To this peace the Apostle exhorteth Follow peace with all men Rom. 12.18 If it be possible as much as in you lieth haue peace with al mē Christian peace is a sweet harmony mutual consent and holy concord among the saints and seruants of God This Dauid commendeth O quàm bonum quàm iucundum O how good and pleasant a thing is it for brethren to dwell together in vnity It is not bonum non iucundum but bonum iucundum not onely good but pleasant not only pleasant but good Bona sed non iucunda Iucunda sed non bona nec bon● nec iucunda et bona et iucunda There are some things which are good but not pleasant as Patience and Discipline Some things are pleasant but not good as carnall pleasures and curiosity some things are neither good nor pleasant as enuie and worldly sorrowes and there are some things which are both good and pleasant as honestie and charitie This peace Christ commendeth to his Disciples Be at peace among your selues To this S. Peter exhorteth Be yee all of one minde loue as brethren be at vnitie among your selues This peace is so necessarie and profitable to Christian kingdomes and common-wealths that without this they can not well continue For as to euery well ordered kingdome three things necessarily concurre and are required true pietie honest

out his temporall benefits as well vpon the castawaies as those that are effectually called For there are some good things which God giueth as well to the vngodly as to the godly as health wealth riches honour strength beautie comelinesse of personage wife children learning c. There are some good things which God giueth to the godly and not to the vngodly as sauing faith sauing grace a new heart a right spirit peace of conscience eternall life There are some euill things which God layeth vpon the godly as well as the vngodly as weaknesse of bodie sicknesse sorrowes losse of friends famine sword imprisonment There are some euill things which God inflicteth vpō the vngodly and not vpon the godly as intolerable horror of conscience incurable desperatiō vnmeasurable tormēts in hel Finally this general mercy of God feedeth the foules of the heauen the fishes of the sea the beasts of the field His mercy is ouer all his workes Psal 145.9 The speciall mercy of God is that which extendeth it selfe onely to the elect This saued zealous Dauid from the bloody rage of furious Saul This preserued righteous Lot from the vnquenchable burning of Sodome and Gomorrah This deliuered holy Daniel from the tearing lawes of hungry deuouring Lions and Shadrach Mesach and Abednago from the consuming flames of a fiery furnace Si dic as salus mea intelligo quia dat salutem on 58. Psalme Si dic as refugium meum intelligo quia confugis ad eum If thou saith Austen say The Lord is my health and saluation I vnderstand thee because hee giueth thee health and saluation If thou say the Lord is my refuge I vnderstand thee because in all thy miseries and necessities thou fliest vnto him If thou say the Lord is my strength I vnderstand thee because he giueth thee strength But if thou say the Lord is my mercy what is this but that all that I am is onely of thy mercy God looketh vpon the reprobate as an angry iudge with a cloudie countenance but hee beholdeth his adopted children in Christ Iesus as a mercifull father with a gracious louing countenance This is that blessing which the godly man aboue all blessings requireth Lord lift thou vp the light of thy countenance vpon vs. The temporary mercy of God is that wherby he spareth sinners and giueth them a time to repent that they may be saued Whence it is that when wee would slip from God his mercy catcheth and holdeth vs fast When vaine pleasures allure vs to sell God and bee gone his mercy will not so part with vs When we are lost in our selues his mercy findeth vs out When wee lie long in our sinnes his mercy raiseth vs vp When we come vnto him his mercy receiueth vs When wee come not his mercy draweth vs When wee repent his mercy pardoneth vs When wee repent not his mercy waiteth our repentance In tentation his mercy strengtheneth vs In strong despaire his mercy relieueth vs From errors his mercy reclaimeth vs out of troubles his mercy deliuereth vs In sorrowes heauinesse of hart his mercy comforteth vs he that asketh obtaineth he that seeketh findeth he that knocketh Austen on the● 144. Psal hath the dore of Gods mercy opened vnto him Dat veniam peccatori spem iustificationis charitatem in qua omnia bona facias dabit vitam aeternam societatem Angelorum Gods mercy giueth pardon to thee a sinner hope of iustification loue wherein thou maiest doe all good and Gods mercy will giue thee eternall life and the company of holy Angels The sempiternall mercy of God is that which concernes our eternall saluation election creatiō redēption glorification This mercy of God is speciosa spaciosa praetiosa Beautifull in creating vs after his own image likenes bountiful in redeeming vs with the pretious blood of his Son and pretious in glorifying vs in the kingdome of glory Elegit in omnibus assumpsit ex omnibus amauit prae omnibus He chose vs amongst all hee tooke vs out of all he loued vs aboue all Hence is it that the Apostle saith the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.4 rich in mercy Rich in mercy because the treasury of his mercy is neuer exhausted the fountaine neuer dried vp Rich in mercy because he neuer ceaseth to communicate the riches of his mercies to vs. Rich in mercy because hee pardoneth all our sins vpon our true repentance our great Maxima media minuta middle smallest sinnes Rich in mercy because hee not onely pardoneth all our sinnes vpon our true repentance but giueth vs repentance and faith to beleeue the remission of our sinnes Rich in mercy because hee giueth vs priuatiue grace to escape euils and positiue enabling vs to do good Finally rich in mercy because he preuenteth vs with mercy before wee seeke him and followeth vs with mercy when wee haue found him In a word the mercy of God signifieth three things First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vim miserendi a power ability pronenes of the diuine nature to shew mercy The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actum miserendi miserationem the very act of shewing mercy euen as a father sheweth mercy to his children Psal 103.13 so doth the Lord shew mercy to them that feare him The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effectum opus misericordiae the very effects and workes of mercy Psal 17.7 Shew thy maruellous mercies thou that art the sauiour of all them that put their trust in thee Tantas audis Dei misericordias Dost thou heare so many and so great mercies of God and dost thou doubt of thy safegard in this life of thy saluation in the life to come Dicat anima mea dicat secura tu domine Deus meus qui dicit animae meae ego salus tua Let my soule saith Austen say boldly securely confidently Thou O Lord art my God which saith vnto my soule I am thy saluation By this it appeareth how great a blessing the Apostle wisheth in wishing mercy Mercy be vnto you The second blessing which the Apostle prayeth for is peace Peace be vnto you Peace is twofold the one bad the other good the former an appearing peace Pax apparens vera the latter true and sincere peace Bad peace is threefold pax inquinata pax simulata pax inordinata defiled dissembled inordinate peace Defiled and polluted peace is when wicked men cōspire combine and band themselues together to doe euill and mischiefe to the good and godly In league either to doe all the mischiefes villanies and outrages they can hauing respect of neither friends nor foes as robbers rebels traitors Est daemonum legio concors Austen there is an agreement among the diuels in Mary Magdalen of seuen in an other of a whole legion Such a diuellish agreement was amongst those inhumane barbarous bloody gunpowder traitors Indigni vita indigni luce fuerunt vnworthy of life vnworthy of the light Perierunt