Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	spirit_n	testimony_n	witness_v	1,787	5	10.0023	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85881	The arraignment of pride, or, Pride set forth, with the causes, kinds, and several branches of it: the odiousness and greatness of the sin of pride: the prognosticks of it, together with the cure of it: as also a large description of the excellency and usefulness of the grace of humility: divided into chapters and sections. / By W. Gearing minister of the word at Lymington in Hantshire.	Gearing, William.	1660 (1660)	Wing G430; Thomason E1762_1; ESTC R209642	162,907	286

open place as the Publican Luke 18. So a man may pray for ostentation in a secret place even under many locks and with many doors shut upon him if he withdraw himself to the end he may be seen and observed Therefore Austin writing to certain Eremites whom he stileth brethren in the wilderness August Ad fratres in eremo Claude ostium hoc est noli sermone clamare nec diffundere orationem tuam nec jactare per populos sed in secreto tuo ora securus ut te in secreto possit audire quoniam videt audit universa August Ambros Hieron Chemnit bids them come out of those solitary places and come into towns and Cities yea even to the Court rather then be proud of being in a wilderness Object But may not a man glory in the good works done by him doth not the Apostle say Let every man prove his own work and then shall he have rejoycing in himself alone and not in another Gal. 6.4 Answ The Apostle layeth down a remedy against self-love and over-weening conceit of our selves and it stands in proving and examining a mans own work by it self without comparing it with another mans Whereof he renders this reason Then shall he have rejoycing in himself alone and not in another There is a double ground of glorying one out of a mans self the other in a mans self 1. Out of himself in God alone Jerem. 9.23 He that gloryeth let him glory in the Lord 1 Cor. 1.31 2. In himself viz. in the comfortable testimony of a good conscience 2 Cor. 1.12 The one is glorying before God the other before men the one of justification the other of holy conversation for the time past and constant resolution for the time to come the one in the testimony of our own conscience the other in the testimony of Gods Spirit witnessing with our spirits that we are the sons of God Rom. 8.16 the first not here meant 1 Cor. 1.29 Object This glorying in a mans self is vain-glory and a branch of pride Answ It differs from vain-glory in two things In the Foundation In the End 1. Vain-glory hath for its ground and foundation our own vertues gifts works considered as they come from our selves not from God whereas this true glorying is grounded upon them as they are fruits of regeneration and proceeding from justification by Christ and reconciliation with God 2. They differ in the end vain-glory tending to the advancing of our selves in an opinion of our own proper desert this true glorying aimeth at Gods glory alone acknowledging that all the good that we have and all the good that we do to come from God alone rejoycing in our good works not as causes but as fruits of our justification so that if the question be whether we be justified by them or not we must then disclaim them and tread them under our feet and account them as dung as Paul did Phil. 3.7 8 9 10. SECT 3. 6. PRide will make a man unfit for society with others Pride is a great enemy to union therefore it is that there are so many sad separations of men one from another in these divided times It is very hard for men of proud spirits long to accord and unite together Melanct. Comment in Prov. 13.10 Melancton compareth proud men to mountains and saith concerning such men there was wont to be this Proverb Duo montes non miscentur Two mountains will not mix together Humble persons are very sociable they can converse together with an unequal respect of age parts sex or degree Humble men like the Bees love a sociable life who as Ambrose observeth are included and inclosed in one hive and shut up with one door Proud persons cannot cope together a proud man envieth his superiors because they be above him he scorneth his inferiors because they be beneath him and labours to keep them down lest they over-take him and he studieth to supplant and undermine his equals lest they out-strip and excell him therefore that our Saviour might correct this humour among his own Disciples he took a little child and set him in the midst of them Matth. 18.2 3. saying Vnless ye become as little children ye shall not enter into the Kingdom of God Children are humble and meek-spirited they envy not they disdain not they exalt not themselves one above another the children of a Prince will be familiar and play with the child of a peasant they equal themselves one to another till they be told their places and made proud by being observed So must not Christians strive for precedency and superiority above their brethren Thus David saith that his heart was not haughty c. nor walked in matters too high for him but saith he I have behaved and quieted my self as a child Psal 131.1 2. Servus servorum dei as a child that is weaned of his mother my soul is even as a weaned child The Pope indeed is stiled by a most lowly title The servant of the servants of God though he be nothing less but had we hearts truly humble we should learn the Apostles lesson and serve one another in love The Romans therefore painted humility in the form of a serving-man wearing black garments his head hanging down and a staffe in his hand to represent the several good conditions of humility and of the humble man 1. He thinks meanly of himself albeit most noble and excellent 2. He ever thinks himself bound to run the way of Gods Commandments this is expressed by the staffe in his hand 3. The black-garments express him to be one of Sions mourners like the poor Publican lamenting his sins standing afar off as not worthy to lift up his eyes to heaven 4. To signifie that himself was created to serve God and others and this the picture expressed by being in the form of a serving-man 7. Pride threatens ruine and destruction to to a mans children house and family The Hebrews call the generation of children the building up the house and Pride throws down this building The Lord will destroy the house of the proud saith Solomon Prov. 15.25 though like Lucifer he set his nest among the stars yet pride will unnest him and throw him down Thus God brought ruine upon the house of Valois those proud persecutors of the French Protestants So likewise Maximinus the Roman Emperour having made a decree against the Christians and being in the act of persecuting them he perished in an insurrection and mutiny of his souldiers who hated him for his pride and cruelty and killed not only himself but his son also crying out That there should not a whelp escape of so bad a breed Proud Parents are the greatest enemies to their children that possibly can be making them liable to Gods wrath and curse When good Hezekiah grew proud of his treasures Quae servare poterat occultata praedae reddidit obnoxia ostentata M S. Isa 39.6 7.

and Lycurgus as temperate as Socrates or Cato as just as Aristides as valiant as Alexander the great or Julius Caesar if pride be joyned with it it spoileth all yea Bernard saith Petrac de remed utriusquè fortunae that if pride had been joyned with Maries virginity it would have tainted it and Petrarch saith that though a man were virtutum omnium alis evectus lifted upon the wings of all vertues yet sola superbia bona omnia corrumperet pride alone would spoil all the good gifts of God and make them of little account 2. Pride threatens the decay of grace no grace can lodge and flourish in a proud heart God giveth grace to the humble but takes it away from the proud Ut superbia est orige omnium criminum ita ruina cunctarum virtutum Hect. Pintus in Ezek. 15. Superbus instar inanis rami se erigit in sublime nòn animae utilitatèm quaerens sed vanitatem Hector Pintus in Ezek. cap. 2. One observeth that pride is the greatest thief in the world for whereas covetousness takes away pity to the poor luxury chastity and anger patience c. Pride takes away humility which is the root and foundation of all graces great spoils doth the devil carry away from the field of pride that he careth not what a man have so he can make him proud A proud man with all grace if that were possible is worse then an humble man with all sin if it were possible saith Chrysostome according to the measure of humility is the measure of other grace in the heart humility empties the soul for God to fill it it empties it of temporal things and then it must needs be filled with spiritual blessings the Church is Lilium convallium a lilly of the vallies The showers of heaven run from the lofty mountains into the low vallies Humilitas intelligentiae lumen aperit superbia operit Gregor soaking them and making them very fruitful the mountains are dry hard barren cold full of dangerous precipices so the proud are full of the dryness of indevotion their hearts are hardened they are barren and unfruitful in good works they are subject to the precipices of sin and destruction they have no soakings from the Spirit of God and therefore are in a withering and decaying condition a proud heart is a cold and dead heart the mountains of Gilboa are accursed but blessed are the poor in spirit Matth. Humilitas cordis humani receptaculum gratiae Divinae Bernard 5.3 The humble man is a valley sweetly planted and watered saith Dr. Hall he is watered with constant dews from heaven his heart is made tender by the Word as Josiahs was he is fruitful in every grace and good work A proud heart pufft up with self-conceitedness of grace and goodness enough though it have none can receive none proud men are like the Cedars that are high fair and flourishing but never bearing fruit God gives good graces and the devil layeth in wait to destroy them Aug. ad Monach. Humility opens the eye of the understanding pride puts a vail upon it The humility of mans heart is the receptacle of Gods grace saith devout Bernard and Macarius saith it will make a man even spiritually covetous of the graces of gods Spirit wherein the richer we are the poorer we shall seem to our selves and the more we have already the more we shall still desire which is a commendable covetousness Matth. 5.6 as our Saviour assureth us Pride is a sin that doth expose the soul to a dreadful curse from God Ps 119.21 Thou hast rebuked the proud which are cursed saith David which do erre from thy Law pride makes men erre from Gods commandements and this pulleth down a curse upon them The world calls the proud happy Malach. 3.17 but God saith they are cursed so that they become like the barren fig-tree cursed by our Saviour and then no fruit is to be found upon them any more It is reported of one Dydimus that he should make this answer to one Alexander a Jewish Priest desiring some grace for a fashion at least Non habes vas quo recipias God is ready to bestow it upon thee but thou hast not where to receive and keep it 3. Pride bereaves a man of all true peace and comfort no true peace can lodge in a proud heart for every proud man is at defiance with God and how can that man have peace in himself that is at war with God learn of me saith Christ to be meek and lowly in heart and you shall find rest to your souls therefore peace and rest cannot be to the proud in heart A proud man like the clouds is tost with every blast and tempest he hath no rest in his windy spirit his heart is still in fear he is like a wave of the sea tossed to and fro Pride cuts off the comforts of the soul he that walks most humbly walks most comfortably as God dwells with humble souls so when they lie low before him Isa 57.15 and are even dead to sense God will revive the spirit of the humble pride and vain-glory are spiritual spiders if they enter into our hearts and we do not hunt them out again as the Bees do the corporal spiders out of their hives we shall soon see the store-house of our conscience to be much troubled and perplexed I have read of Bernard having preacht an eloquent sermon at a great festival Sicut de fonte terreno de corporali fluvio non potest aliquis bibere nisi voluerit se inclinare ita de vivo fonte Christo sancti spiritus fluvio nemo aquam vivam haurire poterit nisi se humiliter inclinare voluerit propter illud quod scriptum est Deus superbis resistit Caesarius hom 30. before a great concourse of people the people extol him but he walketh very dejectedly the next day he preacheth a very powerful Sermon plain and full of profitable matter his sincere hearers went away satisfied but those that before applauded him were dumb and silent but himself was much cheered in spirit and being askt why he was so sad when he was so much admired and so pleasant when not applauded he returned this answer Heri Bernardum hodie Christum praedicavi yesterday I preached Bernard and to day I preacht Jesus Christ those Ministers and people shall have most comfort that are most sincere and most humble 4. Pride bereaves a man of God himself which is the chiefest good Dolium nisi undique sit pice illitum nullas habeat ruinas vinum non potest continere sic cor nisi humilitate muniatur nullas habeat vitiorum ruinas Dei non potest esse domicilium Sanct. Isaias Abbas orat 12. de vino Invidia aufert mihi proximum ira meipsum superbia Deum Hugo de S. Victore God is said to dwell with the humble Though

like and every Christian should love another we see it verified in Wolves Lions Tigers c. and shall they agree and men disagree we may observe it that the very dogs that live together in an house will not ordinarily fight one with another but one for another and shall men agree worse then dogs in a family its nothing but pride that makes men swell thus one against another and we have not only the bond of nature but of grace to bind us to this duty This is the command of the Lord Jesus and the badge and livery whereby we may be known to the world to be the Disciples of him who is the most admirable pattern of humility and lowliness Divers reasons why we should love one another as our selves may be taken from the similitude of the members of the natural body where the Apostle tells us that as the body being but one 1 Cor. 12.12 hath many members so we being many are all members of the same mystical body of Christ 1. The more noble and honourable members despise not the less honourable and those that are appointed to more base offices as for instance the head though it self be covered and carried aloft doth not contemn the feet though they travel and trudge to carry the whole body about no more ought the rich in gifts parts or estate despise the poor Mal. 2.10 for they be their fellow members made of the same matter by the same Maker The rich Angels in heaven despise not the poor Saints on earth but are ready to perform the duties of love unto them as appeareth by their carrying the soul of the poor beggar into Abrahams bosom Luk. 16.22 and so ought it to be on earth as James speaketh Jac. 2.1 2. not having the faith of our Lord Jesus Christ with respect of persons 2. As the more noble contemn not the less noble no more do the less noble envy the more noble and so it should be among us for as the hands and the feet grudge not that themselves are used and employed as instruments to feed and defend the head and heart no more must subjects and servants and men of meaner condition envy their superiors and Masters the places that God hath allotted them but content themselves with their own and be faithful and painful in them as King David willed Ziba and his sons and servants to do for his Masters son Mephibosheth 2 Sam. 9.10 3. If one member fail in performance of some duty whereby another catcheth hurt the other doth not in a rage run upon it and hurt it again as for example if the foot chance to slip and so the head catch a knock it doth not presently perswade the hand to heat the foot or if the teeth bite the tongue this were to seek the ruine and destruction of the whole body no more ought we in our mad mood furiously to rush one upon another when we have been unawares hurt one by another 4. When one member is hurt the whole body feels it and fares the worse for it as for example a thorn in the foot grieveth the head yea the very heart so ought we to have a sympathy and fellow-feeling of the hurt of one another as Christ our head hath of us all as is evident by that speech he useth to Paul before his conversion saying Saul Saul why persecutest thou me Act. 9.4 signifying to us that the hurt that was done to his members on earth even reached him their head in heaven 5. What good parts soever any of the members be endued with they hoard not up nor reserve to themselves as Monopolies but impart and employ them for the good and benefit of the whole body and the meanest member thereof if a toe or a finger be but fore the eye looketh the head deviseth how to help it and if they be not able to do it themselves by their own skill then they seek out to others and the tongue will play the Orator and entreat yea rather then fail and not have it the hand will play the Almoner and reward thus should we be willing to afford our mutual help one to another and so we would if we were once perswaded of the necessity of this duty that we ought to love our neighbour as our self but pride and self-love do so blind the eyes of men that they will not learn this lesson 1 Gor. 13.4 Charity suffereth long and is kind charity envieth not charity vaunteth not it self is not puffed up saith the Apostle CHAP. 30. The fourth fifth and sixth Directions Direct 4. SUbmit thy self to the Word let it have its efficacy and operation upon thy soul pride cannot stand before the Word when it cometh in power upon the heart the Word is a hammer that breaks a heart of rock in pieces Christ compareth the Gospel or Kingdom of God to leaven Luk. 13.21 which a woman took and hid in three measures of meal till the whole was leavened The Word like leaven altereth the persons upon whom it worketh and makes them become like unto it this woman here may fignifie the wisdom of Gods Spirit working in and with faithful and painful dispensers of the mysteries of the Kingdom or their care and conscience pains and diligence the three measures or pecks of meal it seems was an ordinary leavening in an ordinary family Gen. 18. ● Sarah leavened so much to entertain the Angels some think by the three measures of meal are meant the three powers and faculties of mans soul all which the Word of God moderateth and tempereth Pliny saith that for five hundred eighty years together the custom at Rome was for women altogether to be employed about this business and that they had no men bakers viz. concupiscibilem irascibilem rationalem the concupiscible the irascible and the rational the concupiscible that it may not lust after things unlawful and vain as David praies Lord encline my heart to thy testimonies not to covetousness the irascible that it may not boil above measure and violently break forth beyond its bounds Tu domine argum atare ego mirabor tu disputa ego credam Aug. and also the rational casting down imaginations or proud reasonings and every high thing that exalts it self against the knowledge of God subduing the pride of reason to the obedience of faith 2 Cor. 10.5 Thus Austin Lord do thou dispute I will wonder do thou debate the matter I will believe and if thou wilt not willingly yeild to the Word it will overcome thee whether thou wilt or no we read of the Synagogue of the proud Libertines and others that disputed with Stephen Act. 6.9 10 that they were not able to resist the wisdom and the spirit by which he spake So the Apostle Paul though he had many enemies as the Priests of the Jews and the Philosophers of the Gentiles yet he made invia pervia where he could