Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	knowledge_n	sin_n	sin_v	2,885	5	9.7377	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01958	The anatomie of Ananias: or, Gods censure against sacriledge With a breife scholie vpon Psalm. 83. concerning the same subiect. By Roger Gostvvyke Batchelour of Diuinitie, and minister of Sampford Courtnie in the countie of Deuonsh.	Gostwick, Roger, b. 1567 or 8.	1616 (1616)	STC 12100; ESTC S103327	99,971	192

remembred infamously foxes in their births woolues in their life asses in their death O my God make them as a wheele as the stubble before the winde as the fire that burneth the wood and as the flame setteth the mountaines on fire so persecute them with thy tempest and scare them with thy storme Answerable to the old cursed nations he prayeth here or prophecieth rather of the ende of the sacrilegious brood Note First seeing the pride rage and rapine of the enemie is so presumptuous associating themselues so dangerously conspiring our ruine so mischeiuously assuring themselues of the spoile so confidently wee haue no other hope but to haue recourse vnto our God by the example of the auncient godly by our sacred and serious supplications desiring him to inhibite them as he best can and shall best please for that their tumults cannot otherwise be tamed nor their spirits charmed Secondly many are the meanes that God can frustrate his foes by sometime making them like a wheele vnstable and vnconstant deluding their firmest conclusions with variable resolutions sometime like stubble causing the matter of temptations to euaporate in fearefull transgressions sometimes like wood ouer-copious but euer fruitlesse sometime like the mountaines subliming their proiections into emptie eleuations sometime dispersing with the stormes of his indignation such stubborne humours as will admit no other impressions Thirdly it is not for nothing that the Spirit doth accumulate so many words to the same purpose as names of enemies formes of ruine similitudes of vengeance but either to shew vs the vehemencie of the Saints affection or the certentie and celerity of the aduersaries destruction or else the pertinacie of their opposition or lastly the difficultie of the oppresseds consolation Fill their faces with shame that they may seeke thy name O Lord Hitherto of their ende to themselues and vs now as it respecteth the glorie of God Note 1. Many men by stripes and smaller iudgements are sometime drawne to some confused and obscure knowledge of God so that their consciences are conuinced that they haue sinned against heauen to the ende that their truculencie which is increased by impunitie may be confined in some bonds of mediocritie 2. We must make a difference of men that ioyne in the same sin Limus vt hic durescit hic vt cera liquescit Vno eodemque igni for some are fearefully hardened other are wholesomely shamed by one and the same iudgement 3. But how is this that his verie pesecutors doe seeke his name did not Saul goe to Damascus a lyon and returned to Ierusalem a lambe so are many laid prostrate as he was vpon their faces for conuersion when other are cast downe too but on their backs for confusion but such as belong to Gods election sic confunduntur vt placeant sic pereunt vt permaneant Let them be confounded and troubled for euer let them be put to shame and perish the former vse concerned the corrigible sinner this the indurate and reprobate Note 1. All are not made of one mettall nor created to one end there are vessels of honour and vessels of dishonour there are none so desperate but may pertaine vnto election none so demure but may be of the reprobation therefore Augustine praies aut conuertantur vt redeant aut confundantur vt percant 2. Hardnes of heart is a fearfull sinne and a fearefull signe that is such as Bernard writes quod nec compunctione scinditur nec pietate mollitur nec mouetur precibus minis non credit flagellis duratur which neither is pricked with sorrow nor softned with loue nor mooued with praiers grows sturdier with menacings and harder with chastenings this is a symptome of finall desertion That they may know that thou whose name is Iehovah art the most high ouer all the earth Hee endeth with that which is the ende of all Gods glorie Note 1. Though contemners doe hate the light and like the fish called of some Atramentarius conceale themselues in their owne suds yet God will declare his glorie so in them or on them that they shal maugre their hearts confesse the same though they had rather be ignorant of him 2. God is knowne to excell all men when he setteth forth his wisedome maiestie and power so palpably and plainely that man with all his imaginations can neither darken nor denie it Which must serue to beat downe all our opposition and reluctation against him for as much as no policie can alter no proiect resist that which hee hath decreed and that is the vp holding of his Houses FINIS Ver. 1. 2 3 4 5 a Reuel 6. 1. b Cap. 4 38. c Phil 〈◊〉 vers 3. vers 4. vers 5. First Sacriledge Fulke in locum a De verbis Apost b in locum c ser ● 9. d in locum e in locum f in annot g ●om ● 〈◊〉 h 2. 2. q. 99. 〈◊〉 ● i lib. 3. de ex●e●cult k Catech. Secondly the sin against the holy Ghost d e m lib. 1. c. 10. in Leuit. n ●n them test o in locum Gers par 2. compend theol de 7. vit cap. Aquin. de nature diuin lib. 2. c. 7. Cap. 4. a Gen. 3. 9. b Gen. 4. 9. c Gen. 16. 8. d Psalm 10. 13. e Ion. 1. ● f 1. Sam. 14. 86. g Iosh 7. ●6 h 1. Cor. 11. 32. i Gen. 38. 13. 1. The author Satan a Ioh. 13. 17. b Act. 13. 10. c 2. Thes 2. 9. d Euseb e W●s 2. 14. f Mat. 15. 19. g August h Ioh. 6. 70. i Ioh. 23. 27. k August ● Obiect against whom l Psal 18. 44. m Psal 81. 15. n Thomas o de poen l. 2. cap. 1. 3. Subiect wherin p Pro. 22. 15. Sinne is folly q Heb. 4. 13. r Eccl. 10 20. ſ Act. 8. 12. t Prou. 15. 26. Sozom. Iustin Esay 5. 18. Psal 19. vlt. Burchard Eccl. 9. Rom. 1. 22. Drus Iam. 2. 20. Blat 10. de leg Q. Cur. lib. 7. Psal 14. 1 Psal 50. 20. Psa 5. 4. Deut. 28. 4. 1. King 20. 28. Lib. 2. de vit exter cult ● 3. Luk. 21. 5. 〈◊〉 ●3 1● 〈…〉 〈◊〉 Num. 1● 38 Prou. 20. 25. I●r 2 ● Rom. 2. ●2 1 Sam. 15. 23. Mat. 3. Prou. 2● 24. Prou. 6. 3● Zac. 5. 〈◊〉 ● ●am 2. 25. Drus quest 〈◊〉 1. qu. 9. Ios 7. 30. Ioh. 9. 35. charam Deut. 7. 2. Gal. 5. 12. 1. Cor. 5. 5. Lam. 5. 18. 1. Cor. 16. ●2 ● Cor. 5. 5. Act. 3. 1. Cor. 12. 10 Eph. 6. 20. Psal 149. 〈◊〉 4 sect dist 18. Iam. 3. 15. Heb. 4. 1● Ier. 17. 9. Act 1. 24. Reu. 1. 14. Eurip. Sen. epist 3. Exact iustic Nyss Gen ● Gen. 29. Exod. 7. 1. Sam. 15. ●0●1 Paul Diac. Cran. Blo●d Magdebur Exod. 21. 24. The vengeance of God against Sacrilegers Gen. 4. 14. Ios 7. 16 ● Sam. 4. 12. Ier. 7 10. Nota bene 1. Sam. 15. 34. D●n 4. 30. Sedul Ioh. 12. 6. Act. 1 1● 1. Mac. 5. ●1 9. 5. Theod. 4. 〈◊〉 Lucan lib. 3. Ios antiq 14. Magdeburg Cent. Lac. diu iust lib. 2. 4. 2. Tim. 3. 16. 1. Popish profusions Hierom. Bern. See Edgars oration to the Clergie Fox 220 pag. Mant. 2. Popish incorporations 3. Poplsh pillage Platina Clemang●● Not● be●● 4. Popish appropriations Doc. Ridlie Balcu● Cran. 1. 2. Id. 6. 52. Sax. Aventine 4. M. Cambden Of Tythes The Papists a●gum ●ib 2. § 79. of Eccl. pol. That they are diui● 〈◊〉 Proued by th new testament Mat. 22. 2● Mat. 23 23. Act. 6 2. 1. Cor. 9. 9. Gal. 6. 6. Heb. 7. 8. Reasons why they ●re not mentioned in Scripture 〈◊〉 1● 16. 1. Fathers 2. Councels 3. Schoolemen 4. New Diuines 5. Heathen 6. Reasons Aelian Cleman Vespergen Mat. Pa Antoninus A●lian I●dg 17 4. ● H Spelman Act. ● 34. 〈◊〉 Temp. Hom 18 in Act. Arist Pol. 2. Pet. 2. 3. Plut. Abuse obiected L. Cooke Stat. Eduar 2. Other obiections Hierom. Great mens great deserts ● Sam. 8. 18. 1. Ch●o 18. 17. 2 King 1 12. Psa 123. vlt. Syst Proli● 1. 2● Madgebur Act. 19. 15. The Clergies vnworthynes In Cyropaed Leu. 4. 2. ●sa 56. 10. Mat. 8. 16. Hen. 8. Conc. Constan The nimi●ti● of Tithes M. Robarts De Dig. min. Euseb Pro. 30. 14. Ephe. 4. 18. Other countries Gaguin lib. 6. Auen 4. lib. Cent. 10. 1. Why Cities and Townes should pay personall Tithes Pro. 3. 9. Gen. 14. Gen. 2. Num 31. Matth. 25. 14. 〈◊〉 ●7 Obiections 2. Cor. 8. 12. August Numb 31. 26. August 〈…〉 Psal 116. Luk. 1● 6. Ioh. 19. 7. De vni●o bap ● Cypr. contr Aquar Len. ●8 30. Decretals Gal 66. 1. Cor. 9. 9. Matth. 15. 3. Eburne Gal. 6. 7. Plut. Lac. 2. 8. Prou. 21. ● Deut. 26. 13. in Iob. 1. Pa● 2. cap. 14. Hospin Bern. Ioh. 2. Clemang Psal 115. ● Sam. 2 23. August 〈◊〉 1. Exod. 14. 31. 2. Sam. 6. ● Heb. 12. Heb. 10. Phil. 2. 12. 1. Pet. 1. 17. Psal 90. 11. Esa 58. 1. Esa ● Mat. 13. Act. 18. Ro● 11. E●cl 8. 11. Catal. test Demost Philo Iud. Tertull. ●n Lu● 21. 4. ser de eleem Ce●s de Veron Iouius 12. In Gal. 6. 6. Micah 1. 7. in Act 4. 34. in Gal. 6. 6. Mal. 3. 5. Iam. 5. 1. Pro 3. 9. Eccle 35 1. Ser. de temp 219. Hom. 48. Hier. 1. Sam. 3 14. Chrysoft Bern. Ios 6. 16. Vir. A●n 10. Psal 6● 10 Psal 78. 10. Luk 7. 7. Plut. Aelian Aelian Tullie Val. Max. Aelian Psal 5● ●0 T●●them ●ot●en Sigeber Offic 2. 24. M. A●●el Pet. Mart. 1. Sam. 2. 30. Magdeb. Iud. 5. 10. Esth 6. 14. Io●l 2. 1● 1. Pet. ● 17. 2. Thess 1 5. 2. Sam. 2. 16. 〈◊〉 sim 3. 6. Col. 1. 23. Arist Ethic Rom. 1. 30. 1. Tim. 6. 9. sanct Luk. 12. 15. Deut. 16. 19. 1. Tim. 6. 9. Phil. 3. 20. Heb. 13. 5. vers 1. vers 2. vers 3. Reuel 12. 7. vers 4. vers ● ver 6. 7. 8. ver 9. 10. 11. vers 12. 〈◊〉 13. 14. 15. vers 16. vers 17. vers 18.

spoyling the holy Church prooueth his compleate deuillishnesse Of which particulars before we collect the totall summe let vs gather such vses of these points as lie scattered in our way that both our path may be the smoother and our prouision for the rest of our passage the better First then we here obserue the truth of those words of Salomon That follie is bound vp in the heart of the child that is that we are all both naturally and habitually addicted to all kind of sinnes as hauing Satan to our father and an irreligious and corrupt fountain for our mother And this folly is no other but in which sense those two words are equipollent beeing termini convertibiles onely the difference is this the one hath relation to the head as principium laesum the other to the hand as organum corruptum and therefore we are no lesse indangered by ill thoughts then preiudiced by ill deeds Men commonly thinke that thought is free and so it is in some sence in ciuilitie because the Magistrate takes no notice of them vnlesse manifested with outward proofes not in diuinitie to thinke what we list in regard of God for he is scrutator cordium a trier of the hearts and reines and euill thoughts eat out the heart of religion therefore Salomon counsels not to curse the King so much as in thought and Peter bids Simon Magus pray that his thought might be forgiuen him for the very thoughts of the wicked are abomination to the Lord the transgression of the euill angels was but in thought and oftenne Lawes there is one to reform the cogitations Secondly Abyssus abyssum vocat saith the Prophet one depth calleth another which is no lesse true of the inundation of sinne then of the seas for by custome of sinne and delighting in a tenor of disguising we bring our selues to that passe that all the balme in Gilead will not cure vs too much dallying with sinne brings to the deadly sinne Iulian did banish grace so long donec omnino gratia spoliabitur when we beginne with impietie and goe on with hypocrisie we commonly end with apostasie Sampson played so long with Dalila mock-holiday that in the end his locks were shauen in good earnest The losse of greatest peices comes by the least breach vnespied or vnrepaired Ninus victories were not onely gainefull for the present but vsefull for the future sequentium etiam causae the meanes of more so is it in sinne it hath not onely lapsum but reatum besides the illnesse of the fall it leaues a pronenesse to fall further therfore rightly and obseruantly called by the Apostle deceitfulnesse of sinne for besides the harme that is in view there is more danger in that which is concealed Sinnes are sores first but vitious humours then they growe to angrie tumours and after they turne to burning vlcers within a while to eating cankers and last of all to incurable tortors not onely morbus but mors animae as Bernard saith Therefore let vs not drawe sinne with cords of vanitie nor transgression with cart-ropes Cables or cart-ropes were first threds then cords last cables so is the twisting of sinne 1. against knowledge 2. against conscience 3. against the strongest not motions onely but reclamations also of Gods Spirit Malice against any men is hainous against holy men dangerous against God and holines damnable Let that alwaies be our praier Keepe vs O Lord from presumptuous sinnes so shall we be innocent from much offence from this offence And so much of the enumeration of the seuerall braunches of his sinne CHAP. V. The aggrauation of the sinne of Sacriledge NOW then to summe vp all that hath been said for as much as Satan is here mentioned in this matter and that as no idle spectator but a busie actor and so busie as not to send any small troopes or lend little helpe but to replenish with the fulnesse of his iniquitie the whole heart of this peccant partie it is giuen vs to vnderstand that Sacriledge is no small defection or transgression but an entire desertion of Gods spirit and solide interest of Satan in the child of perdition for as de quo vis ligno non fit Mercurius euery logge will not make a Mercuriall so de quo vis luto non fit Sacrilegus euery mould will not serue for Sacriledge We may well set downe that this is a foule a fearefull a fundamentall sinne not razing the skin of Christs scalpe like the Iewes crowne of thornes but renting the sides of Christianitie like the souldiers speare as we reade in the Gospell For which cause the Canonists were wont to allot seauen yeares penance vnto it as Ivo Burchardus Gratian and the rest agree where so many daies sufficed other sinnes Whereas this sinne is so gloriously attended not onely with a deuill but so great a deuill as the sinne that is irremissible the sinne vnto death the blasphemie of the holy Ghost wee haue a faire aime to descrie the sinfulnesse of Sacriledge by the old rule that teacheth noscitur exsocio qui non dignoscitur exse a mans gate his countenance his companie will soone shew what he is Now here hee goes hand in hand with a hea●ie sinne and if they should contest for prioritie hath here the precedence as carrying the denomination therefore of force we must confesse that it is very hainous In Paul he marcheth in equipage with a high sinne the sinne of idolatrie and of Idolatry the Iewes haue a Prouerbe Idololatra totam legem abnegat the idolater disanuls the whole Lawe the like then must Sacriledge beeing of the same size and latitude renounce the whole law not onely as S. Iames saith he that offends in one commaundement is guiltie of all but because all the second table depends vpon the first and all the commaundements vpon the foremost and therefore resemble Hippocrates twins laugh and weepe liue and die stand and fall with equall simpathie For first the diuine Plato in those excellent books concerning lawes hauing in the former touched the violation of sacred persons comming in the tenth to speake in excellent method of sacred things auerreth expressely thus much of the sacrileger that hee must needs perswade himselfe one of these three things 1. that there is no God at all 2. or if there be yet that he is nothing so iust and terrible to his oppugners as the world is made beleeue 3. or at the least that hee is very facile and flexible to be reappeased when by sacrilegers he is abused euery of which do raze the foundation of all religion So that these men aime at no lower leuell then God himselfe and are therefore those presumptuous gyants that by antiquitie were said to mutinie against heauen because as they know no goodnesse so they would acknowledge no God and beeing enforced to that necessitie enuie him all seruice and seruants And therefore it