Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	law_n	sin_n	transgression_n	2,525	5	10.8527	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22641	St. Augustine, Of the citie of God vvith the learned comments of Io. Lod. Viues. Englished by I.H.; De civitate Dei. English	Augustine, Saint, Bishop of Hippo.; Healey, John, d. 1610.; Vives, Juan Luis, 1492-1540.	1610 (1610)	STC 916; ESTC S106897	1,266,989	952

is the New Testament but the opening of the Old one Now Abraham is sayd to laugh but this was the extreamity of his ioy not any signe of his deriding this promise vpon distrust and his thoughts beeing these Shall he that is an hundred yeares old c. Are not doubts of the euents but admirations caused by so strange an euent Now if some stop at that where God saith he will giue him all the Land of Canaan for an eternall possession how this may be fulfilled seeing that no mans progeny can inherite the earth euerlastingly he must know that eternall is here taken as the Greekes take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is deriued of c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is seculum an age but the latine translation durst not say seculare here least it should haue beene taken in an other sence for seculare and transitorium are both alike vsed for things that last but for a little space but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which is either endlesse at all or endeth not vntill the worlds end and in this later sence is eternall vsed here L. VIVES I Wil be a his God Or to be his GOD. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grecisme hardly expressed in your latine b The very The gentiles had also their eight day wherevpon the distinguished the childs name from the fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Seculum aetas ann●…m eternitas in latine Tully and other great authors translate it all those waies from the greeke Of the man-child that if it were not circumcised the eight day i●… perished for breaking of Gods couenant CHAP. 27. SOme also may sticke vpon the vnderstanding of these words The man child in whose flesh the fore-skinne is not circumcised that person shal be cut off from his people because he had broaken my couenant Here is no fault of the childes who is hereexposed to destruction he brake no couenant of Gods but his parents that looked not to his circumcision vnlesse you say that the yongest child hath broken Gods command and couenant as well as the rest in the first man in whom all man-kinde sinned For there are a many Testaments or Couenants of God besides the old and new those two so great ones that euery one may read and know The first couenant was this vnto Adam Whensoeuer thou eatest thereof thou shalt die the death wherevpon it is written in Ecclesiasticus All flesh waxeth 〈◊〉 as a garment and it is a couenant from the beginning that all sinners shall die the death for whereas the law was afterwards giuen and that brought the more light to mans iudgement in sinne as the Apostle saith Where no law is there is no transgression how is that true that the Psalmist said I accounted all the sinners of the earth transgressors b but that euery man is guilty in his owne conscience of some-what that hee hath done against some law and therefore seeing that little children as the true faith teacheth be guilty of originall sinne though not of actuall wherevpon wee confesse that they must necessarily haue the grace of the remission of their sinnes then verily in this they are breakers of Gods coue●… made with Adam in paradise so that both the Psalmists saying and the Apostles is true and consequently seeing that circumcision was a type of regeneration iustly shall the childs originall sinne breaking the first couenant that 〈◊〉 was made betweene God and man cut him off from his people vnlesse that regeneration engraffe him into the body of the true religion This then we must conceiue that GOD spake Hee that is not regenerate shall perish from ●…gst his people because he hath broke my couenant in offending me in Adam For if he had sayd he hath broke this my couenant it could haue beene meant of nothing but the circumcision onely but seeing hee saith not what couenant the child breaketh we must needes vnderstand him to meane of a couenant liable vnto the transgression of the child But if any one will tie it vnto circumcision and say that that is the couenant which the vncircumcised child hath broken let him beware of absurdity in saying that hee breaketh their couenant which is not broken by him but in him onely But howsoeuer we shall finde the childs condemnation to come onely from his originall sinne and not from any negligence of his owne iucurring this breach of the couenant L. VIVES THere a are many Hierome hath noted that wheresoeuer the Greekes read testament 〈◊〉 Hebrewes read couenant Berith is the Hebrew word b But that There is no man so barbarous but nature hath giuen him some formes of goodnesse in his heart whereby to 〈◊〉 〈◊〉 honest life if he follow them and if he refuse them to turne wicked Of the changing of Abram and Sara's names who being the one too barren and both to old to haue children yet by Gods bounty were both made fruitfull CHAP. 28. THus this great and euident promise beeing made vnto Abraham in these words A father of many nations haue I made thee and I will make thee exceeding fruitfull and nations yea euen Kings shall proceed of thee which promise wee see most euidently fulfilled in Christ from that time the man and wife are called no more Abram and Sarai but as wee called them before and all the world calleth them Abraham and Sarah But why was Abrahams name changed the reason followeth immediately vpon the change for a father of many nations haue I made thee This is signified by Abraham now Abram his former a name is interpreted an high father But b for the change of Sara's name there is no reason giuen but as they say that haue interpreted those Hebrew names Sarai is my Princesse and Sarah strength wherevpon it is written in the Epistle to the Hebrewes By faith Sarah receiued strength to conceiue seed c. Now they were both old as the scripture saith but c shee was barren also and past the age d wherein the menstruall bloud floweth in women which wanting she could neuer haue conceiued although she had not beene barren And if a woman be well in years and yet haue that menstruall humour remayning she may conceiue with a yongman but neuer by an old as the old man may beget children but it must bee vpon a young woman as Abraham after Sarahs death did vpon Keturah because shee was of a youthfull age as yet This therefore is that which the Apostle so highly admireth and herevpon he saith that Abrahams body was dead because hee was not able to beget a child vpon any woman that was not wholy past her age of child-bearing but onely of those that were in the prime and flowre thereof For his bodie was not simply dead but respectiuely otherwise it should haue beene a carcasse fit for a graue not an ancient father vpon earth Besides the guift of begetting children that GOD gaue him lasted after Sarahs death and he

For what lawe doth iustice doth and what is done vniustly is done vnlawfully For wee may not imagine mens vniust decrees to bee lawes all men defining law to a arise out of the fountaine of iustice and that that same vniust assertion of some is vtterly false b That is law which is profitable vnto the greatest So then where iustice is not there can bee no societie vnited in one consent of lawe therefore no people according to Scipios definitions in Tully If no people then no estate of the people but rather of a confused multitude vnworthy of a peoples name If then the common-wealth be an estate of the people and that they bee no people that are not vnited in one consent of lawe nor that no law which groundeth not vpon iustice then followeth it needes that where no iustice is there no common-wealth is Now then ad propositu●… Iustice is a vertue distributing vnto euery one his due What iustice is that then that taketh man from the true God and giueth him vnto the damned fiends is this distribution of due is hee that taketh away thy possessions and giueth them to one that hath no claime to them guilty of in-iustice and is not hee so likewise that taketh him-selfe away from his Lord God and giueth him-selfe to the seruice of the deuill There are witty and powerfull disputations in those bookes De repub for iustice against in-iustice Wherein it hauing first beene argued for in-iustice against iustice and auerred that a state could not stand with-out in-iustice and this brought as a principall confirmation hereof that it is in-iustice for man to rule ouer-man and yet if the Citty whose dominion is so large should not obserue this forme of in-iustice shee could neuer keepe the prouinces vnder Vnto this it was answered on the behalfe of iustice that this was a iust course it being profitable for such to serue and for their good to witte when the power to do hurt is taken from the wicked they wil carry themselues better being curbed because they caried themselues so badly before they were curbed To confirme this answer this notable example was alledged as being fetched from nature it selfe If it were vn●…t to rule why doth God rule ouer man the soule ouer the body reason ouer lust and al the ●…des other vicious affects This example teacheth plaine that it is good for some to serue in perticular and it is good for all to serue God in generall And the mind seruing God is lawfull Lord ouer the body so is reason being subiect vnto God ouer the lusts and other vices Wherefore if man serue not God what iustice can bee thought to bee in him seeing that if hee serue not him the soule hath neither lawfull souerainty ouer the body nor the reason ouer the affects now if this iustice cannot befound in owne man no more can it then in a whole multitude of such like men Therefore amongst such there is not that consent of law which maketh a multitude a people whose estate maketh a common-wealth What neede I speake of the profit that is named in the definition of a people for although that none liue profitably that liue wickedly that serue not God but the Diuells who are so much the more wicked in that they being most filthy creatures dare exact sacrifices as if they were gods yet I thinke that what I haue said of the consent of law may serue to shew that they were no people whose estate might make a weale-publike hauing no iustice amongst them If they say they did not serue Diuells but holy gods what neede wee rehearse that here which we said so often before who is he that hath read ouer this worke vnto this chapter and yet doubteth whether they were diuells that the Romaines worshipped or no vnlesse he be either senslessly blockish or shamelessely conten●…s But to leaue the powers that they offered vnto take this place of holy ●…it for all He that sacrificeth vnto gods shal be rooted out but vnto one God alone He that taught this in such threatning manner will haue no gods sacrificed vnto be they good or be they bad L. VIVES LAw to a arise Cic de leg lib. 1. It was not the peoples command saith he nor Princes decrees nor iudges sentences but the very rule of nature that gaue originall vnto law And againe lib. 2. I see that the wisest men held that law came neither from mans inuentions nor ●…ar decrees but is an eternall thing ruling all the world by the knowledge of commanding and forbidding and so they auoutched the high law of all to be the intellect of that great God who sway●… all by compulsion and prohibition Thus Tully out of Plato and thus the Stoikes held ●…st Epicurus who held that nature accounted nothing iust but feare did Sene. Epist. 16. 〈◊〉 holy law that lyeth recorded in euery mans conscience the ciuilians call right and reason 〈◊〉 bonum So that Ulpian defineth law to be aers aequi boni an arte of right and reason making him ●…ly a Lawyer that can skill of this right and reason and such that as Tully saydof Sulpitius ●…re all vnto equity and had rather end controuersies then procure them that peace 〈◊〉 be generally kept amongst men and each bee at peace with him-selfe which is the 〈◊〉 ioy of nature ●…ely the lawyers of ancient times were appointed for this end to decide and finish con●…s as when I was litle better then a child I remember I hard mine vncle Henry 〈◊〉 read in his admired lectures vpon Iustinians Institutions Francesco Craneueldio and I had much talke hereof of late who is a famous and profound ciuilian and in truth hee made a great complaint in my hearing of the quirkes and cousonages that the lawyers of this age do hatch and bring forth Truly he is a man of a rare conceipt and of that harmelesse cariage withall that conuerse with him seauen yeares and yet you shall neuer heare offensiue tearme come out of his mouth Marke Laurino Deane of S. Donatians in Bruges was with vs now and then if learning had many such friends as he it would beare an higher sayle then it doth Iohn Fennius also of the same house was with vs sometimes a youth naturally ordayned to learning and so he applieth him-selfe b That is law So did Thrasibulus define law Plato de Rep. lib. 1. where Socrates confuteth him but truely the law that is in ordinary practise is most of this nature Whether Christ the Christians God be he vnto whome onely sacrifice is to be offered CHAP. 22. BVt they may reply who is that God or how proue you him to be worthy of all the Romaines sacrifices and none besides him to haue any part oh it is a signe of great blindnesse to be yet to learne who that God is It is he whose prophets fore-told what our owne eyes saw effected it is he that tolde Abraham In thy seed shall