The anatomie of conscience Or a threefold reuelation of those three most secret bookes: 1. The booke of Gods prescience. 2. The booke of mans conscience. 3. The booke of life. In a sermon preached at the generall assises holden at Derby, in Lent last. 1623. By Immanuel Bourne ...
SAint Basil the great (who was Magni nominis in Ecclesia, of great account in the Church of God) expounding those words of the Prophet Esay, 1.17. Discite benefacere, Learne to doe well;
SAint Basil the great (who was Magni Nominis in Ecclesia, of great account in the Church of God) expounding those words of the Prophet Isaiah, 1.17. Discite benefacere, Learn to do well;
hee giueth this excellent admonition, worthy to bee followed of euery Christian, Habete in oculis terribilem judicii diem tanquam Pedagogum, Haue alwaies before your eies that terrible day of Iudgment as a Pedagogue or Schoolemaster, not onely to instruct,
he gives this excellent admonition, worthy to be followed of every Christian, Habete in oculis terribilem Judicii diem tanquam Pedagogum, Have always before your eyes that terrible day of Judgement as a Pedagogue or Schoolmaster, not only to instruct,
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and that at all times, and in all our actions; (as S. Basil intimates) then certainly it must needs be verbum in tempore, a word not vnfitting for the time and season, to speake of iudgment,
and that At all times, and in all our actions; (as S. Basil intimates) then Certainly it must needs be verbum in tempore, a word not unfitting for the time and season, to speak of judgement,
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For being to shew Iohn the day of Iudgment, and the manner of Christs preparation, hee takes a similitude from earthly Iudges, whose place of iudgment is commonly a Throne or Seat made more conspicuous then the rest, set forth in state conuenient for so high an Action; vpon which the Iudge ascendeth, being clothed with Roabes and ornaments of iustice, (wisely ordained by antiquity) as emblems of that grauity, sincerity,
For being to show John the day of Judgement, and the manner of Christ preparation, he Takes a similitude from earthly Judges, whose place of judgement is commonly a Throne or Seat made more conspicuous then the rest, Set forth in state convenient for so high an Actium; upon which the Judge Ascendeth, being clothed with Robes and Ornament of Justice, (wisely ordained by antiquity) as emblems of that gravity, sincerity,
And in a manner not much vnlike to this, (if you cast your eyes vpon this vision) you may find the proceedings shall bee in that last and generall Assises. The diuision of the Vision.
And in a manner not much unlike to this, (if you cast your eyes upon this vision) you may find the proceedings shall be in that last and general Assizes. The division of the Vision.
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For first, S. Iohn beheld a Throne, most white and pure (in which no spot of foule iniustice could be seene) and him that sat thereon (euen Christ, that righteous Iudge, both God and man) from whose maiesticke face The earth and heauen did flye away, as the Spirit speakes in the first part of the Vision.
For First, S. John beheld a Throne, most white and pure (in which no spot of foul injustice could be seen) and him that sat thereon (even christ, that righteous Judge, both God and man) from whose majestic face The earth and heaven did fly away, as the Spirit speaks in the First part of the Vision.
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a patterne most fit for imitation, and most profitable to bee remembred, to keepe vs iust and right in all our actions. The Bookes were opened. Explication.
a pattern most fit for imitation, and most profitable to be remembered, to keep us just and right in all our actions. The Books were opened. Explication.
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Almighty God in Scripture is said to haue Books, not properly, but per NONLATINALPHABET, by that vsuall metaphor in which the Scripture speakes to mens capacity, that men might vnderstand the will of God:
Almighty God in Scripture is said to have Books, not properly, but per, by that usual metaphor in which the Scripture speaks to men's capacity, that men might understand the will of God:
The first is, Liber praescientiae, the Booke of Gods eternall prescience or fore-knowledge. The second, Liber conscientiae, the booke of euery mans particular conscience.
The First is, Liber praescientiae, the Book of God's Eternal prescience or foreknowledge. The second, Liber conscientiae, the book of every men particular conscience.
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This shall be opened at that great Assises: For as the Lord is a God of knowledge, 1. Sam. 2.3. knowing euery word in our tongues, as Dauid speakes Psal. 139.6. hauing all things written before-hand in his Booke: ver. 16. And discerning the hearts of the Children of men: Prou. 15.11.
This shall be opened At that great Assizes: For as the Lord is a God of knowledge, 1. Sam. 2.3. knowing every word in our tongues, as David speaks Psalm 139.6. having all things written beforehand in his Book: ver. 16. And discerning the hearts of the Children of men: Prou. 15.11.
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So will hee manifest this knowledge at that day of iudgment, There is nothing hid that shall not be reuealed, there is nothing secret shall not be brought to light. Luc. 12.2. God will bring euery work vnto iudgment with euery secret thing, whether it be good or euill. Eccles 12.14.
So will he manifest this knowledge At that day of judgement, There is nothing hid that shall not be revealed, there is nothing secret shall not be brought to Light. Luke 12.2. God will bring every work unto judgement with every secret thing, whither it be good or evil. Eccles 12.14.
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then shall the vgly countenance of sinne be shewne, and those polluted soules (which like deformed bodies, couered with gay apparell) haue walked in silken roabes of seeming righteousnesse, stand naked vnto all beholders, abhorred of God,
then shall the ugly countenance of sin be shown, and those polluted Souls (which like deformed bodies, covered with gay apparel) have walked in silken robes of seeming righteousness, stand naked unto all beholders, abhorred of God,
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and gather his wheat into his Garner, but burne vp the chaffe with vnquenchable fire. Mat. 3.12. Hierusalem shall then be searched, and that with lanthorne and candle-light.
and gather his wheat into his Garner, but burn up the chaff with unquenchable fire. Mathew 3.12. Jerusalem shall then be searched, and that with lanthorn and candlelight.
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Zephan. 1. that is, the Saints themselues shall be enquired into (as S. Bernard interprets it.) And Quid tutum in Babylone, si Hierusalē manet scrutinium? (saith the same Father) What shall become of Babylon, the prophane and wicked world;
Zephaniah. 1. that is, the Saints themselves shall be inquired into (as S. Bernard interprets it.) And Quid tutum in Babylon, si Hierusalē manet Scrutiny? (Says the same Father) What shall become of Babylon, the profane and wicked world;
if Hierusalem, the holy City, shall be scanned? Quid facient tabulae, quando tremunt columnae? (as speakes S. Gregory ) What shall the slender Tables doe,
if Jerusalem, the holy city, shall be scanned? Quid facient tabulae, quando tremunt Columnae? (as speaks S. Gregory) What shall the slender Tables do,
when the Pillers of the house doe quake and tremble? If the greene tree be cursed for bearing onely leaues without good fruit, what shall bee done vnto the dry, which bringeth not forth so much as leaues of good profession, hauing neither shew nor substance of deuotion in them? Certainly confusion, shame,
when the Pillars of the house do quake and tremble? If the green tree be cursed for bearing only leaves without good fruit, what shall be done unto the dry, which brings not forth so much as leaves of good profession, having neither show nor substance of devotion in them? Certainly confusion, shame,
Vse 2. But as for you yee Sons of righteousnesse, whose hearts are vpright towards your God, lift vp your heads, for your redemption draweth nigh. Luc. 21.28. Blessed are yee for your iniquities are forgiuen, and sinnes are couered. Psal. 32.1.2. The Lord will blot out your transgressions and remember your sinnes no more. Esay 43.25.
Use 2. But as for you ye Sons of righteousness, whose hearts Are upright towards your God, lift up your Heads, for your redemption draws High. Luke 21.28. Blessed Are ye for your iniquities Are forgiven, and Sins Are covered. Psalm 32.1.2. The Lord will blot out your transgressions and Remember your Sins no more. Isaiah 43.25.
for this also shall be opened at that last day of reckoning (as the Master of the Sentences affirmes in his fourth booke and forty three Distinction:) Now, Conscientia dicitur cum alio scientiae (saith Aquinas ) Conscience is said to bee knowledge with another:
for this also shall be opened At that last day of reckoning (as the Master of the Sentences affirms in his fourth book and forty three Distinction:) Now, Conscientia dicitur cum Alio scientiae (Says Aquinas) Conscience is said to be knowledge with Another:
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When it knoweth other things, it is called science; and when it knoweth it selfe, it is called conscience, (as Hugo, de anima obserues) Therefore the Scripture calleth Conscience the Heart, 1 Ioh. 3.20. and rightly it may in this respect, because Conscience reflects vpon the Heart, being enlightned by the vnderstanding; and hence it is, Concludens scientia, a concluding science (as the Schoolemen speake) arguing out of principles, from whence it either acquitteth or condemneth vs in all our actions.
When it Knoweth other things, it is called science; and when it Knoweth it self, it is called conscience, (as Hugo, de anima observes) Therefore the Scripture calls Conscience the Heart, 1 John 3.20. and rightly it may in this respect, Because Conscience reflects upon the Heart, being enlightened by the understanding; and hence it is, Concluding scientia, a concluding science (as the Schoolmen speak) arguing out of principles, from whence it either acquitteth or Condemneth us in all our actions.
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Some later Diuines doe thinke it to be an office or function of the Soule, set as an Arbitrator, not onely to examine, but to giue euidence and iudge of particular actions between God and man.
some later Divines do think it to be an office or function of the Soul, Set as an Arbitrator, not only to examine, but to give evidence and judge of particular actions between God and man.
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For as that office of the soule, by which a man doth thinke or imagine, is called the minde; and that, by which a man discusseth and discerneth things conceiued, is called the reason or iudgment; and that wherby the things apprehended and discussed, are preserued and kept, is called the memory; Euen so, that function or office of the soule, wherby a man (vpon enquiry) is certified, that the things which hee hath done are good or euill, is called Conscience.
For as that office of the soul, by which a man does think or imagine, is called the mind; and that, by which a man discusseth and discerneth things conceived, is called the reason or judgement; and that whereby the things apprehended and discussed, Are preserved and kept, is called the memory; Even so, that function or office of the soul, whereby a man (upon enquiry) is certified, that the things which he hath done Are good or evil, is called Conscience.
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For thus the Conscience, by cooperation and help of other faculties in the soule, produceth seuerall effects, according to the seuerall subiects or actions, about which it is conuersant, declaring to the Soule what is the state and condition of it,
For thus the Conscience, by cooperation and help of other faculties in the soul, Produceth several effects, according to the several Subjects or actions, about which it is conversant, declaring to the Soul what is the state and condition of it,
and sees her owne beauty or deformity, together with the print or stampe of euery action which it hath committed, eyther good or euill, giuing euidence to God and to her selfe,
and sees her own beauty or deformity, together with the print or stamp of every actium which it hath committed, either good or evil, giving evidence to God and to her self,
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Some haue placed this Conscience in the Will or Heart of man, some in the Memory, some in the Ʋnderstanding, which hath a two-fold operation, the first Theoricall, and thus the vnderstanding onely contemplates and considereth of truth and falshood, but goeth no further.
some have placed this Conscience in the Will or Heart of man, Some in the Memory, Some in the Ʋnderstanding, which hath a twofold operation, the First Theorical, and thus the understanding only contemplates and Considereth of truth and falsehood, but Goes no further.
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whole in the whole, and whole in euery part of the body; (though chiefly in the head or heart ) so the Conscience is whole in the whole soule, keeping a Court in the whole;
Whole in the Whole, and Whole in every part of the body; (though chiefly in the head or heart) so the Conscience is Whole in the Whole soul, keeping a Court in the Whole;
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In the vnderstanding it is a Iudge discerning the actions, and giuing sentence to acquire or condemne, according to that Rule or Law with which it is enlightened.
In the understanding it is a Judge discerning the actions, and giving sentence to acquire or condemn, according to that Rule or Law with which it is enlightened.
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For first, the vnderstanding knoweth or is enlightened with a rule or law, by which it tryeth (as gold is tryed with a touchstone) the good or euill of euery action;
For First, the understanding Knoweth or is enlightened with a Rule or law, by which it trieth (as gold is tried with a touchstone) the good or evil of every actium;
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and according to the nature and strength of this knowledge the sense or stroke of Conscience is felt in the hart, either by ioy or griefe, by peace or trouble, by feare or boldnesse, or the like.
and according to the nature and strength of this knowledge the sense or stroke of Conscience is felt in the heart, either by joy or grief, by peace or trouble, by Fear or boldness, or the like.
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If the knowledge be naturall, arising only from that light of nature, or those sparkes of knowledge (both of God and of his Law) not quite extinct by Adams fall,
If the knowledge be natural, arising only from that Light of nature, or those sparks of knowledge (both of God and of his Law) not quite extinct by Adams fallen,
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but left in man, to make him voyd of all excuse, then is the stroke or force of Conscience not so powerfull, making answer onely to that knowledge with which it is enlightened:
but left in man, to make him void of all excuse, then is the stroke or force of Conscience not so powerful, making answer only to that knowledge with which it is enlightened:
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and of his Will (as God in sacred Scriptures hath reuealed himselfe vnto his Church,) then is the force of Conscience much more powerfull, affecting the soule with ioy or greife, with peace or trouble, according to the information of the vnderstanding,
and of his Will (as God in sacred Scriptures hath revealed himself unto his Church,) then is the force of Conscience much more powerful, affecting the soul with joy or grief, with peace or trouble, according to the information of the understanding,
and of the circumstance and manner how they haue beene done, either openly or in secret, of which the Ʋnderstanding taking knowledge, by a second Act it layeth them to that Rule and Law of God, with which it is enlightned:
and of the circumstance and manner how they have been done, either openly or in secret, of which the Ʋnderstanding taking knowledge, by a second Act it Layeth them to that Rule and Law of God, with which it is enlightened:
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Vpon which there is presently a reflection and application to the Will; by which the Heart, as by a Diuine power, is stricken and moued with affections, according to the nature of that Knowledge, Act, and Application, by meane whereof, it is touched and affected.
Upon which there is presently a reflection and application to the Will; by which the Heart, as by a Divine power, is stricken and moved with affections, according to the nature of that Knowledge, Act, and Application, by mean whereof, it is touched and affected.
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a knowledge which is light, or doubting, or vncertaine, makes a light and easie stroke, affecting the Heart but little, either with ioy or griefe, with feare or boldnesse, or the like;
a knowledge which is Light, or doubting, or uncertain, makes a Light and easy stroke, affecting the Heart but little, either with joy or grief, with Fear or boldness, or the like;
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And thus is Conscience not onely Lux intellectus, the light of the vnderstanding (as Saint Basil intimates) but (if it be rightly informed & followed) Norma vitae, the rule and guide of all our life, as St. Chrysostome obserues.
And thus is Conscience not only Lux Intellectus, the Light of the understanding (as Saint Basil intimates) but (if it be rightly informed & followed) Norma vitae, the Rule and guide of all our life, as Saint Chrysostom observes.
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And now by what hath beene spoken you haue seene a glympse of Conscience (though not a perfect sight) and may remember it with this or the like description.
And now by what hath been spoken you have seen a glimpse of Conscience (though not a perfect sighed) and may Remember it with this or the like description.
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but Conscience can neuer cease to be, nor can it be lost, though it may lose the vse (for a time) as a man may lose the vse of Reason in the time of Drunkennes ) It is therefore rather an office,
but Conscience can never cease to be, nor can it be lost, though it may loose the use (for a time) as a man may loose the use of Reason in the time of drunkenness) It is Therefore rather an office,
and the voyce of conscience is far more sure then the report of many others: for as Seneca well obserues, Falli sapè poterit fama, conscientia nunquam:
and the voice of conscience is Far more sure then the report of many Others: for as Senecca well observes, Fallen sapè poterit fama, conscientia Never:
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the report of others may oftentimes deceiue thee, but (for thine owne actions) thy conscience neuer, that will giue true euidence, with or against thee,
the report of Others may oftentimes deceive thee, but (for thine own actions) thy conscience never, that will give true evidence, with or against thee,
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Conscience hath a second office, and this is the Examination or Tryall of Conscience, and in this she exceeds all outward Tryals. For men in tryalls often erre because the Truth is hidden from them, and cannot easily be found:
Conscience hath a second office, and this is the Examination or Trial of Conscience, and in this she exceeds all outward Trials. For men in trials often err Because the Truth is hidden from them, and cannot Easily be found:
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and shee proceedes from grounds and principles within, knowne to herselfe, and therefore quick-sighted conscience soone perceiues which way the ballance draweth, the thoughts meane while accusing or excusing for the fact, (as Saint Paul expresseth it,) Rom. 2.15. Tryall being made, shee proceedeth vnto her third office;
and she proceeds from grounds and principles within, known to herself, and Therefore quick-sighted conscience soon perceives which Way the balance draws, the thoughts mean while accusing or excusing for the fact, (as Saint Paul Expresses it,) Rom. 2.15. Trial being made, she Proceedeth unto her third office;
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and if it concerne a matter of fact, her sentence being past, vpon euidence giuen and tryall made, there is no recall, she admits no writt of Error, oftentimes abused to make the sute immortall and more costly then the cause is worth;
and if it concern a matter of fact, her sentence being passed, upon evidence given and trial made, there is no Recall, she admits not writ of Error, oftentimes abused to make the suit immortal and more costly then the cause is worth;
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he who is iudged by another, may sometimes hope for pardon, but hee who is iudged by himselfe, of whom should hee require it? of none but God who is aboue the Conscience.
he who is judged by Another, may sometime hope for pardon, but he who is judged by himself, of whom should he require it? of none but God who is above the Conscience.
And the wicked enter into Hell before they dye, hauing that worme of Conscience their companion, which shall liue for euer to torment them, so Saint Chrysostome. As he that liueth in wickednesse is punished before he goe to Hell, (being stinged in Conscience) so he that liueth in righteousnesse,
And the wicked enter into Hell before they die, having that worm of Conscience their Companion, which shall live for ever to torment them, so Saint Chrysostom. As he that lives in wickedness is punished before he go to Hell, (being stinged in Conscience) so he that lives in righteousness,
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Prudence discerneth what is fit to bee done, and what to bee left vndone. But Conscience goeth further then all these, for it not onely giues euidence and examines,
Prudence discerneth what is fit to be done, and what to be left undone. But Conscience Goes further then all these, for it not only gives evidence and examines,
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and then vnto the godly man (who mourns because he cannot feele that ioy of conscience which his soule desires) 'tis like our Sauiour fast asleepe in the bottome of the shippe,
and then unto the godly man (who mourns Because he cannot feel that joy of conscience which his soul Desires) it's like our Saviour fast asleep in the bottom of the ship,
The Bookes were opened (saith the Text) And it is S. Chrysostomes obseruation, Conscientia est codex, in quo quotidiana peccata conscribuntur, The Conscience is a booke, in which our daily sinnes are written;
The Books were opened (Says the Text) And it is S. Chrysostomes observation, Conscientia est codex, in quo Quotidian Peccata conscribuntur, The Conscience is a book, in which our daily Sins Are written;
So S. Augustine, virtute diuina fiet, &c. By the diuine power it shall be brought to passe, that to euery one, their workes either good or euill shall bee called in memory,
So S. Augustine, virtute Divine fiet, etc. By the divine power it shall be brought to pass, that to every one, their works either good or evil shall be called in memory,
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How should this opening of the Book of Conscience at that last generall Assises, moue euery Christian in the meane time, to labour earnestly for the auoyding of a bad,
How should this opening of the Book of Conscience At that last general Assizes, move every Christian in the mean time, to labour earnestly for the avoiding of a bad,
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and oftentimes to heresie, by wrong information, being deceiued by Satans subtilties, or drawne away by false teachers, of whom S. Paul giueth warning, 2 Tim. 3.6. and S. Peter seconds him in his second Epistle & second Chapter.
and oftentimes to heresy, by wrong information, being deceived by Satan subtleties, or drawn away by false Teachers, of whom S. Paul gives warning, 2 Tim. 3.6. and S. Peter seconds him in his second Epistle & second Chapter.
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And 'tis a wonder to see what misery these deceiued soules doe willingly endure, rather then offend their consciences in any thing (though blinded by a false intelligenc•) witnesse the Idolatrous Gentiles,
And it's a wonder to see what misery these deceived Souls do willingly endure, rather then offend their Consciences in any thing (though blinded by a false intelligenc•) witness the Idolatrous Gentiles,
and superstitious Iewes (of whose madnesse the Scripture giueth a testimony) and many Christians also, whose weak and tender soules are much afflicted for want of growth in spirituall vnderstanding,
and superstitious Iewes (of whose madness the Scripture gives a testimony) and many Christians also, whose weak and tender Souls Are much afflicted for want of growth in spiritual understanding,
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and sound iudgment in knowledge of the truth; (and therefore both to be pittied and prayed for) so strong are the bands of ignorance (worse then Aegyptian darknesse) & so powerful is Conscience (once awakened) to keepe a man in obedience to that rule and law, with which it is enlightened,
and found judgement in knowledge of the truth; (and Therefore both to be pitied and prayed for) so strong Are the bans of ignorance (Worse then Egyptian darkness) & so powerful is Conscience (once awakened) to keep a man in Obedience to that Rule and law, with which it is enlightened,
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To preuent this erroneous Conscience; to keepe our selues from it, and •t from vs, it is heauenly counsell which is giuen by good S. Iohn, that blessed Diuine.
To prevent this erroneous Conscience; to keep our selves from it, and •t from us, it is heavenly counsel which is given by good S. John, that blessed Divine.
Beloued, beleeue not euery spirit, but try the spirits whether they are of God, because many false Prophets are gone out into the world. 1 Ioh. 4.1. (and now especially they are too common in our land) Search the Scriptures therefore,
beloved, believe not every Spirit, but try the spirits whither they Are of God, Because many false prophets Are gone out into the world. 1 John 4.1. (and now especially they Are too Common in our land) Search the Scriptures Therefore,
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And being thus guided by him who cannot erre, thou shalt bee sure of a good Conscience, which is also to be found as it hath relation to faith. 2 A good Consci. in relation to Faith.
And being thus guided by him who cannot err, thou shalt be sure of a good Conscience, which is also to be found as it hath Relation to faith. 2 A good Consci. in Relation to Faith.
the blacke cloudes of Ignorance being banished, & the vnderstanding enlightened with the glorious beams of sauing knowledge, from whence there springeth a heauenly ioy and solace to the soule:
the black Clouds of Ignorance being banished, & the understanding enlightened with the glorious beams of Saving knowledge, from whence there springs a heavenly joy and solace to the soul:
for though the Christian knoweth here but in part, and seeth but darkly as in a glasse, his knowledge being but ignorance and darkenesse it selfe, in comparison of that blessed light, with the brightnesse whereof our minds shall shine in heauen.
for though the Christian Knoweth Here but in part, and sees but darkly as in a glass, his knowledge being but ignorance and darkness it self, in comparison of that blessed Light, with the brightness whereof our minds shall shine in heaven.
and cannot see the things of God, and therefore walketh in feare or desperate madnesse, not knowing whither hee goeth, sinning against his naturall, or following the checks of an erroneous Conscience to his owne destruction.
and cannot see the things of God, and Therefore walks in Fear or desperate madness, not knowing whither he Goes, sinning against his natural, or following the Checks of an erroneous Conscience to his own destruction.
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But the spirituall man discerneth all (yea seeth the secret) things of God, being directed by that sacred guide of truth, in the light of which he walketh on boldly, with ioy of heart and heauenly stedfastnesse, through the darke and gloomy wildernesse of this world (which is full of clouds and mists of errour) to that blessed Canaan of perpetuall happinesse, where is the light and glory of that truth which can neuer be extinguished.
But the spiritual man discerneth all (yea sees the secret) things of God, being directed by that sacred guide of truth, in the Light of which he walks on boldly, with joy of heart and heavenly steadfastness, through the dark and gloomy Wilderness of this world (which is full of Clouds and mists of error) to that blessed Canaan of perpetual happiness, where is the Light and glory of that truth which can never be extinguished.
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A Conscience seared with a hot iron, as S. Paul speaketh. 1 Tim. 4.2. These Consciences are full of sin, yet feele it not, they are asleepe and cannot see it;
A Conscience seared with a hight iron, as S. Paul speaks. 1 Tim. 4.2. These Consciences Are full of since, yet feel it not, they Are asleep and cannot see it;
for, Can the Blacke-moore change his skin, or the Leopard his spots? then may yee doe good which are accustomed to doe euill. Ieremiah 13.23. This Conscience is as bad as may be, and yet it is common amongst prophane ones in the world, which makes them sin with greediness, running post-hast to drunkennesse, to whordome and prophanesse;
for, Can the Blackmore change his skin, or the Leopard his spots? then may ye do good which Are accustomed to do evil. Jeremiah 13.23. This Conscience is as bad as may be, and yet it is Common among profane ones in the world, which makes them since with greediness, running posthaste to Drunkenness, to whoredom and profaneness;
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This is like Cheuerill or Kids leather, because 'twill stretch, and is so farre from straining at a Gnat, that it with ease will swallow downe a Cammell. And this Conscience is no Farraigner but a free Denizon, it dwelleth amongst vs, (more is the pitty) you shall meet it as you trauell in many countryes.
This is like Cheuerill or Kids leather, Because it'll stretch, and is so Far from straining At a Gnat, that it with ease will swallow down a Camel. And this Conscience is no Farraigner but a free Denizen, it dwells among us, (more is the pity) you shall meet it as you travel in many countries.
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Sometimes amongst the Clergie, it is entertained of such, who make no conscience with what corruption they obtain the Cure of soules so they may get it;
Sometime among the Clergy, it is entertained of such, who make no conscience with what corruption they obtain the Cure of Souls so they may get it;
vntill his purse bee emptie, or his state consumed, what time they send him home amongst his neighbours to end the controuersie with two honest men in stead of twelue.
until his purse be empty, or his state consumed, what time they send him home among his neighbours to end the controversy with two honest men in stead of twelue.
Sometimes this large and spacious Conscience is amongst the Gentry, where it is entertained of such who make no conscience of most vile oppressions, grinding the faces of the poore,
Sometime this large and spacious Conscience is among the Gentry, where it is entertained of such who make no conscience of most vile oppressions, grinding the faces of the poor,
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And as little Conscience doe they make of Sacriledge (a sin as common and worse then the former) whiles they are not content to robbe the Church of all her ancient rights,
And as little Conscience do they make of Sacrilege (a since as Common and Worse then the former) while they Are not content to rob the Church of all her ancient rights,
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Sometimes amongst the Iurors, and that at time of Assise and Sessions, you may easily finde this Conscience to bee in those who make no conscience of an oath,
Sometime among the Jurors, and that At time of Assize and Sessions, you may Easily find this Conscience to be in those who make no conscience of an oath,
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And commonly this Conscience is amidst the Common sort, especially inferior Officers, who should be euen the life of Law, in bringing wickednesse before the Iudge,
And commonly this Conscience is amid the Common sort, especially inferior Officers, who should be even the life of Law, in bringing wickedness before the Judge,
either for feare of greatnesse, or for loue of baseness, smothering vile enormities, which not being kild in time, haue filled the land with sinnes that cry for vengeance:
either for Fear of greatness, or for love of baseness, smothering vile enormities, which not being killed in time, have filled the land with Sins that cry for vengeance:
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There is yet, Conscientia superstitiosa, a superstitious Conscience, most commonly amongst our ignorant Papists, blinded with shadowes, circumstances, ceremonies;
There is yet, Conscientia superstitiosa, a superstitious Conscience, most commonly among our ignorant Papists, blinded with shadows, Circumstances, ceremonies;
being wedded to will-worship, and sporting themselues in the prison of ignorance, vntill it pleaseth God to bring them (as he doth many of them before they die) out of darknesse in•o light,
being wedded to will-worship, and sporting themselves in the prison of ignorance, until it Pleases God to bring them (as he does many of them before they die) out of darkness in•o Light,
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or ouer-burdened with the sight and sense of selfe-corruption, or terrified with too much contemplation of Gods fearfull iudgments due to sinne (for the guilt of which the Conscience is accused) and affected with too little of Application of Christs precious merits,
or overburdened with the sighed and sense of self-corruption, or terrified with too much contemplation of God's fearful Judgments due to sin (for the guilt of which the Conscience is accused) and affected with too little of Application of Christ precious merits,
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If this bee the cause of feare and scruple in this kinde of Conscience, which sometimes brings the weake and feeble Christian to the mouth of Hell, and pits-brinke of despaire:
If this be the cause of Fear and scruple in this kind of Conscience, which sometime brings the weak and feeble Christian to the Mouth of Hell, and pits-brinke of despair:
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or their security, in which before they were lulled asleepe, being idle and neglecting to vnfold their Booke of Conscience; Or their want of faith in Christ,
or their security, in which before they were lulled asleep, being idle and neglecting to unfold their Book of Conscience; Or their want of faith in christ,
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and those many combats we must vndergoe, before we passe from all our enemies, or get within the gates of Paradise (for any one of these may bring a Christian from the rock of stedfastnes, to a world of doubts and feares:) Though in the end (I say) these feares and scruples may procure this good vnto the soul, to see it selfe and find the cause of this distresse;
and those many combats we must undergo, before we pass from all our enemies, or get within the gates of Paradise (for any one of these may bring a Christian from the rock of steadfastness, to a world of doubts and fears:) Though in the end (I say) these fears and scruples may procure this good unto the soul, to see it self and find the cause of this distress;
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But if this Doubting bee in Circumstance, as tis often in the selfe-conceited Separatists, who are ouer nice and curious, in tything Minte, Annis and Cummin:
But if this Doubting bee in Circumstance, as this often in the selfe-conceited Separatists, who Are over Nicaenae and curious, in tithing Mint, Annis and Cummin:
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But too carelesse otherwise, letting the greater matters of the Law alone, (as our Sauiour sometimes told the Pharises (in this respect) their predecessors.
But too careless otherwise, letting the greater matters of the Law alone, (as our Saviour sometime told the Pharisees (in this respect) their predecessors.
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it is Conscience which punisheth, Conscience which condemneth. The like hath Saint Basil, Saint Gregory, Saint Hierom, and diuers other of the Fathers.
it is Conscience which Punisheth, Conscience which Condemneth. The like hath Saint Basil, Saint Gregory, Saint Hieronymus, and diverse other of the Father's.
it was Conscience (saith Saint Chrysostome ) that moued Abimelech to send away Isaac, Gen. 26. It was Conscience that affrighted Iosephs brethren in Aegypt, Gen. 42.21.
it was Conscience (Says Faint Chrysostom) that moved Abimelech to send away Isaac, Gen. 26. It was Conscience that affrighted Joseph's brothers in Egypt, Gen. 42.21.
and his knees smote one against another. Daniel, 5.6. It was Conscience that made Foelix tremble while Paul did reason of righteousnesse, temperance and Iudgement to come. Acts 24.25.
and his knees smote one against Another. daniel, 5.6. It was Conscience that made Felix tremble while Paul did reason of righteousness, temperance and Judgement to come. Acts 24.25.
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And this especially shall be seene when that the Booke of Conscience shall be opened. Let this suffice to perswade euery Christian by flying euill to auoyd an euill conscience.
And this especially shall be seen when that the Book of Conscience shall be opened. Let this suffice to persuade every Christian by flying evil to avoid an evil conscience.
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It is rich and beautifull like the Temple of Solomon; It is a field of blessednesse, a Paradise of pleasure, the ioy of Angels, the treasure of a King, the Arke of the Couenant, the Palace of God,
It is rich and beautiful like the Temple of Solomon; It is a field of blessedness, a Paradise of pleasure, the joy of Angels, the treasure of a King, the Ark of the Covenant, the Palace of God,
and the Habitation of the blessed Spirit, as Hugo de Anima describes it, lib. 2. cap. 9. It is as the Apple of the Eie, the tree of life, and the Bed of the Soule, wherein a Christian desireth to rest, that hee may passe from that sweet and quiet rest of Conscience in this world, to that rest eternall in the world to come.
and the Habitation of the blessed Spirit, as Hugo de Anima describes it, lib. 2. cap. 9. It is as the Apple of the Eye, the tree of life, and the Bed of the Soul, wherein a Christian Desires to rest, that he may pass from that sweet and quiet rest of Conscience in this world, to that rest Eternal in the world to come.
It is related of Augustus Caesar, that when a Roman died, who while he liued was infinitely in debt, (yet liued in pleasure) that of all his housholdstuffe which at his death was to bee sold, Caesar did onely wish to buy his Bed, for that (saith hee) must needes bee of an excellent vertue, which could make the owner sleepe, who ought so much.
It is related of Augustus Caesar, that when a Roman died, who while he lived was infinitely in debt, (yet lived in pleasure) that of all his Household stuff which At his death was to be sold, Caesar did only wish to buy his Bed, for that (Says he) must needs be of an excellent virtue, which could make the owner sleep, who ought so much.
or lulled asleepe in that bewitching cradle of sinnes darke impurity, that such a man can finde no leasure, no not to dreame of Heauen; or if he doe, hee soone forgets his dreame,
or lulled asleep in that bewitching cradle of Sins dark impurity, that such a man can find no leisure, no not to dream of Heaven; or if he do, he soon forgets his dream,
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tis without life, and therefore feeleth no warre, (whiles the Deuill that strong man armed, keepeth the Palace,) but is at peace, vntill the Trumpet sound vnto the Battell, and Gods mighty power awaken it from this benūmed Lethargie,
this without life, and Therefore feeleth no war, (while the devil that strong man armed, Keepeth the Palace,) but is At peace, until the Trumpet found unto the Battle, and God's mighty power awaken it from this benumbed Lethargy,
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Againe, a dead, or blinde, or carelesse Conscience, is at peace, because it feares not sinne, (though oftentimes it is not free from terror of God iudgement) nor maketh it Conscience of impiety,
Again, a dead, or blind, or careless Conscience, is At peace, Because it fears not sin, (though oftentimes it is not free from terror of God judgement) nor makes it Conscience of impiety,
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But a Conscience pacified with the hope of pardon and assurance of Gods fauour, begets a ioy of soule which is vnutterable, cherishing the heart with diuine and heauenly mirth,
But a Conscience pacified with the hope of pardon and assurance of God's favour, begets a joy of soul which is unutterable, cherishing the heart with divine and heavenly mirth,
Saint Ambrose hee obserueth an euill conscience is a Bed, that when a man should sleepe, it giueth him torments, feares and terrors in stead of quietnesse.
Saint Ambrose he observeth an evil conscience is a Bed, that when a man should sleep, it gives him torments, fears and terrors in stead of quietness.
feare when it looketh on God as a iust Iudge punishing for sinne, and ioy when it beholded him as a louing Father pardoning sinne to his Children, in Christ,
Fear when it looks on God as a just Judge punishing for sin, and joy when it beholded him as a loving Father pardoning sin to his Children, in christ,
and being iustified by faith, we haue peace with God, Rom. 5.1. There is nothing that can make a good and peaceable conscience, but the vertue of his blood:
and being justified by faith, we have peace with God, Rom. 5.1. There is nothing that can make a good and peaceable conscience, but the virtue of his blood:
It is this blood of sprinkling that speaketh better things then did the blood of Abel, Heb. 12.24. It is this blood of Christ, who thorow the eternall spirit offered himselfe without spot to God, that can purge our consciences from dead workes to serue the liuing God. Heb. 9.14. It is this onely that begets a good and quiet conscience, taking away sinnes guilt from vs:
It is this blood of sprinkling that speaks better things then did the blood of Abel, Hebrew 12.24. It is this blood of christ, who thorough the Eternal Spirit offered himself without spot to God, that can purge our Consciences from dead works to serve the living God. Hebrew 9.14. It is this only that begets a good and quiet conscience, taking away Sins guilt from us:
If the Law of thy conscience, like Mount Sinai affright thee with terrors, (worse then Egyptian darkenesse,) in Christ is the Gospell of light that can enlighten thine vnderstanding,
If the Law of thy conscience, like Mount Sinai affright thee with terrors, (Worse then Egyptian darkness,) in christ is the Gospel of Light that can enlighten thine understanding,
First therefore to get and keepe this blessed peace of Conscience, it is not to keepe merry company, to driue away melancholy, (as some imagine) but to keepe thy most holy faith, and preserue the memory and application of this bloud of Iesus,
First Therefore to get and keep this blessed peace of Conscience, it is not to keep merry company, to driven away melancholy, (as Some imagine) but to keep thy most holy faith, and preserve the memory and application of this blood of Iesus,
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there is no sinne thou hast committed can be more powerfull to plead against thee, then (vpon faith and repentance) the merits of this bloud is to plead for thee,
there is no sin thou hast committed can be more powerful to plead against thee, then (upon faith and Repentance) the merits of this blood is to plead for thee,
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and next, gather those sweet flowers of spirituall graces of faith and good workes, of all heauenly vertues to decke thy soule that it may be a pleasant temple for the good Spirit to dwell it.
and next, gather those sweet flowers of spiritual graces of faith and good works, of all heavenly Virtues to deck thy soul that it may be a pleasant temple for the good Spirit to dwell it.
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and if thou find that thy sinnes vnseene or vnfelt haue procured thy woe, then is repentance the meanes to take away the doubt and scruple of thy Conscience:
and if thou find that thy Sins unseen or unfelt have procured thy woe, then is Repentance the means to take away the doubt and scruple of thy Conscience:
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lest any secret thiefe haue stolne away thy heart (like Delilah ) to rob thee of thy strength, and by treason at vnawares to deliuer thee ouer to thy enemies:
lest any secret thief have stolen away thy heart (like Delilah) to rob thee of thy strength, and by treason At unawares to deliver thee over to thy enemies:
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First, vse the meanes for to encrease thy faith, the Word, the Sacraments, the meditation of Gods gracious promises, and prayer vnto that good Spirit, who makes all these effectuall to the soule:
First, use the means for to increase thy faith, the Word, the Sacraments, the meditation of God's gracious promises, and prayer unto that good Spirit, who makes all these effectual to the soul:
flye from thy selfe to Christ, who calleth in mercy all that bee afflicted, and promiseth to giue them ease and rest, Mat. 11.28. Lastly, if ignorance of God, or of his law, or of a Christians state, haue beene any meanes to hinder thee of thy peace;
fly from thy self to christ, who calls in mercy all that be afflicted, and promises to give them ease and rest, Mathew 11.28. Lastly, if ignorance of God, or of his law, or of a Christians state, have been any means to hinder thee of thy peace;
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For what greater miserie then to walke in darknesse? or what more fearfull iudgement then to liue and die in ignorance? or what will sooner bring a man to foule despaire,
For what greater misery then to walk in darkness? or what more fearful judgement then to live and die in ignorance? or what will sooner bring a man to foul despair,
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Flye euill then, the euill of sinne, the least sin in thought, in word, or deed, (as Hell it selfe) especially knowne and presumptuous sinnes, those sinnes which are against the Conscience, resist and pray against, as Dauid did;
Fly evil then, the evil of sin, the least since in Thought, in word, or deed, (as Hell it self) especially known and presumptuous Sins, those Sins which Are against the Conscience, resist and pray against, as David did;
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thou must hide them in thy heart, that thou mayest not sinne against God, thou must not take care of the first Table onely, and neglect the Second: nor of the Second only,
thou must hide them in thy heart, that thou Mayest not sin against God, thou must not take care of the First Table only, and neglect the Second: nor of the Second only,
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(though in a different respect) and towards both thou mayest not forget thy duty, (if thou desirest to keepe a good and a quiet Conscience.) One sinne,
(though in a different respect) and towards both thou Mayest not forget thy duty, (if thou Desirest to keep a good and a quiet Conscience.) One sin,
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yea the lest sin against any precept, is enough to condemne thee; for he that failes but in one poynt is guilty of all, Iames 2.10. and as if thou hast heard but of one thiefe, hidden secretly in thy bed-chamber, it is sufficient to keepe thee from sleepe:
yea the lest since against any precept, is enough to condemn thee; for he that fails but in one point is guilty of all, James 2.10. and as if thou hast herd but of one thief, hidden secretly in thy bedchamber, it is sufficient to keep thee from sleep:
Secondly, thy obedience must bee sincere and vpright, thou must doe euery duty vprightly (though thou canst not doe it perfectly) God requireth the heart:
Secondly, thy Obedience must be sincere and upright, thou must do every duty uprightly (though thou Canst not do it perfectly) God requires the heart:
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Thirdly, as God expects sincerity, so he lookes for constancy and perseuerance in well doing, hee that will receiue the Crowne of life, he must be faithfull vnto the Death.
Thirdly, as God expects sincerity, so he looks for constancy and perseverance in well doing, he that will receive the Crown of life, he must be faithful unto the Death.
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This Wethercocke Religion cannot stand with the peace of a good Conscience, they are like fire and water, light and darkenesse, one must of necessity expell the other.
This Weathercock Religion cannot stand with the peace of a good Conscience, they Are like fire and water, Light and darkness, one must of necessity expel the other.
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Be not idle therefore or secure, but watch diligently ouer thy selfe, and Conscience, and exercise thy selfe (as Saint Paul did) that thou maist haue alwayes a Conscience voyd of offence towards God, and towards man.
Be not idle Therefore or secure, but watch diligently over thy self, and Conscience, and exercise thy self (as Saint Paul did) that thou Mayest have always a Conscience void of offence towards God, and towards man.
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Secondly, the remembrance of Gods ancient mercies, of his old louing kindnesse towards thee, keeping thee from many dangers, deliuering thee from former troubles, shewing thee many fauours, which he hath denied to others:
Secondly, the remembrance of God's ancient Mercies, of his old loving kindness towards thee, keeping thee from many dangers, delivering thee from former Troubles, showing thee many favours, which he hath denied to Others:
and in all humility desiring reconciliation in Christ. Thus haue the Saints of God; and thus (with the blessing of God) maiest thou recouer this peace.
and in all humility desiring reconciliation in christ. Thus have the Saints of God; and thus (with the blessing of God) Mayest thou recover this peace.
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and call to remembrance thy old impieties, yea, forget not the sinnes of thy youth (which Dauid prayeth God not to remember) but spread them all before the Lord, and aggrauate them by the seuerall circumstances, that thou maist see how farre thou hast erred from the law of God, which is a glasse to shew thee thy sinnes:
and call to remembrance thy old impieties, yea, forget not the Sins of thy youth (which David Prayeth God not to Remember) but spread them all before the Lord, and aggravate them by the several Circumstances, that thou Mayest see how Far thou hast erred from the law of God, which is a glass to show thee thy Sins:
how when thou wast a most vile and wicked miscreant, wallowing in the gore blood of thy sinfull corruption, defiled with the pollution of naturall and actuall transgressions,
how when thou wast a most vile and wicked miscreant, wallowing in the gore blood of thy sinful corruption, defiled with the pollution of natural and actual transgressions,
And if this will not moue thee, adde thy owne vnthankefulnesse, the abusing of those many and good graces, both spirituall and temporall which God hath giuen thee;
And if this will not move thee, add thy own unthankfulness, the abusing of those many and good graces, both spiritual and temporal which God hath given thee;
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But if all this doth not humble thee, then as before, thou oughtest to prepare thy selfe for this exercise by fasting and prayer, so leaue not off fasting and praying,
But if all this does not humble thee, then as before, thou Ought to prepare thy self for this exercise by fasting and prayer, so leave not off fasting and praying,
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This oughtest thou to doe for thine owne sinnes, and for the sinnes of the Time: And thus shalt thou be marked in the time of vengeance with the marke of Gods fauour:
This Ought thou to do for thine own Sins, and for the Sins of the Time: And thus shalt thou be marked in the time of vengeance with the mark of God's favour:
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Neglect it not therefore, whether thou be old or young, high or low, Magistrate, or Minister, noble or ignoble, rich or poore, man or woman, of what state,
Neglect it not Therefore, whither thou be old or young, high or low, Magistrate, or Minister, noble or ignoble, rich or poor, man or woman, of what state,
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especially forget it not then when thou art to draw neare vnto God, in receiuing of the holy and blessed Sacrament, the Communion of the body and blood of Christ,
especially forget it not then when thou art to draw near unto God, in receiving of the holy and blessed Sacrament, the Communion of the body and blood of christ,
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Be sure at that time therefore to put in practice this examination and humiliation of thy soule, that vpon thy confession and contrition thou maiest haue absolution at the hand of God,
Be sure At that time Therefore to put in practice this examination and humiliation of thy soul, that upon thy Confessi and contrition thou Mayest have absolution At the hand of God,
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but presse it to the full, till the good Spirit make thee to cry Abba father with confidence in Christ Iesus, and witnesse to thy spirit, that thou art the child of God;
but press it to the full, till the good Spirit make thee to cry Abba father with confidence in christ Iesus, and witness to thy Spirit, that thou art the child of God;
And next, since Conscience is alwaies neare at hand, being placed of God within you, be sure to aduise with Conscience before you haue vndertaken any action.
And next, since Conscience is always near At hand, being placed of God within you, be sure to advise with Conscience before you have undertaken any actium.
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so Origen, Fulgentius, Augustine, Chrysostome, Aquinas, with the Schooles, & all the Current of our late Diuines conclude that case of Conscience. Doe nothing doubting therefore;
so Origen, Fulgentius, Augustine, Chrysostom, Aquinas, with the Schools, & all the Current of our late Divines conclude that case of Conscience. Doe nothing doubting Therefore;
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for he that sins against his conscience, loseth the sweete society of a good, and getteth the trembling company of an euill conscience. The close of this Booke.
for he that Sins against his conscience, loses the sweet society of a good, and gets the trembling company of an evil conscience. The close of this Book.
Moses speakes of it to God. Exod. 32.32. Dauid rehearseth it: Psal. 69.28. So doth the Prophet Isaiah. Chapter 4.3. and in Daniel it is remembred. Dan. 12.1. Reioyce (saith our Sauiour) because your names are written in heauen; Luc. 10.20. S. Paul calleth it the Booke of life, in which the names of the Saints are written, Phil. 4.3.
Moses speaks of it to God. Exod 32.32. David rehearseth it: Psalm 69.28. So does the Prophet Isaiah. Chapter 4.3. and in daniel it is remembered. Dan. 12.1. Rejoice (Says our Saviour) Because your names Are written in heaven; Luke 10.20. S. Paul calls it the Book of life, in which the names of the Saints Are written, Philip 4.3.
By this Booke some vnderstand Christ himselfe, in whom wee were chosen before the foundation of the world, God hauing predestinated vs vnto the adoption of children by Christ vnto himselfe,
By this Book Some understand christ himself, in whom we were chosen before the Foundation of the world, God having predestinated us unto the adoption of children by christ unto himself,
as S. Paul speakes, Ephes. 1.4, 5. And into whom (being wild Oliues by nature ) wee are ingrafted by grace; and stand by faith, Rom. 11.17. and 19 verses.
as S. Paul speaks, Ephesians 1.4, 5. And into whom (being wild Olive by nature) we Are ingrafted by grace; and stand by faith, Rom. 11.17. and 19 Verses.
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for that of S. Paul is now and shall bee alwaies true; There is no condemnation to them that are in Christ Iesus. Rom. 8.1. Others vnderstand this Booke not of Christ himselfe, but of that Decree, and minde or purpose of God, in which hee hath set downe all those, whom in and by Christ, according to the counsell of his owne will hee hath ordained to life eternall.
for that of S. Paul is now and shall be always true; There is no condemnation to them that Are in christ Iesus. Rom. 8.1. Others understand this Book not of christ himself, but of that decree, and mind or purpose of God, in which he hath Set down all those, whom in and by christ, according to the counsel of his own will he hath ordained to life Eternal.
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and who in some respect may well bee called The Booke of life. Or of that other Booke, the booke of Gods decree, which is truely and properly the Booke of Life.
and who in Some respect may well be called The Book of life. Or of that other Book, the book of God's Decree, which is truly and properly the Book of Life.
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the Booke of Gods prescience, the Booke of mans Conscience, and the Booke of life. And according to these Bookes, examination shall bee taken of the prisoners,
the Book of God's prescience, the Book of men Conscience, and the Book of life. And according to these Books, examination shall be taken of the Prisoners,
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O happie, thrice happie then shall that man bee, in the Booke of whose conscience shall bee found those characters of faith and righteousnesse, which may agree to those are written in the Booke of Life:
Oh happy, thrice happy then shall that man be, in the Book of whose conscience shall be found those characters of faith and righteousness, which may agree to those Are written in the Book of Life:
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So in that time of iudgment there is none shall be found written in that Booke of Life, but those who in the time of mercy haue had within their hearts and consciences imprinted,
So in that time of judgement there is none shall be found written in that Book of Life, but those who in the time of mercy have had within their hearts and Consciences imprinted,
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as in a Booke, those golden letters both of faith and holinesse at lest in such a measure as God in Christ hath promised to accept, For as of old in the returne from the captiuity of Babylon, those Iewes, who could not find the writing of their Genealogie,
as in a Book, those golden letters both of faith and holiness At lest in such a measure as God in christ hath promised to accept, For as of old in the return from the captivity of Babylon, those Iewes, who could not find the writing of their Genealogy,
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and liue as Kings and Priests with Christ, who can bring forth this written Booke, (the Booke of Faith and Holinesse in their hearts and consciences) as a true Copie or Counterpane of that Booke of Life,
and live as Kings and Priests with christ, who can bring forth this written Book, (the Book of Faith and Holiness in their hearts and Consciences) as a true Copy or Counterpane of that Book of Life,
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and proue themselues by Faith and Holinesse to bee the Sonnes of God. For as God hath elected vs to Happinesse in the Kingdome of glory, which is the end at which we ayme,
and prove themselves by Faith and Holiness to be the Sons of God. For as God hath elected us to Happiness in the Kingdom of glory, which is the end At which we aim,
And therefore woe and misery shall bee vnto the wicked, whose Booke of Conscience is not faire and white like to the Saints, made glorious with the engrauen forme of righteousnesse (imputed and inhaerent:) But foule and blacke, in which they dayly write enormous crimes,
And Therefore woe and misery shall be unto the wicked, whose Book of Conscience is not fair and white like to the Saints, made glorious with the engraved Form of righteousness (imputed and inherent:) But foul and black, in which they daily write enormous crimes,
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O then beloued, if (as Origen obserues) when a cause is to bee pleaded before an earthly Iudge, which concerneth a Title of Land, vpon the least feare or doubt, a man will bee so carefull and watch so diligently, that all things may bee in readinesse:
Oh then Beloved, if (as Origen observes) when a cause is to be pleaded before an earthly Judge, which concerns a Title of Land, upon the least Fear or doubt, a man will be so careful and watch so diligently, that all things may be in readiness:
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How much more carefull should euery Christian bee, to prepare himselfe, that hee may bee in a readinesse before that tribunall Seat of Christ, when his title to heauen it selfe shall be called in question;
How much more careful should every Christian bee, to prepare himself, that he may be in a readiness before that tribunal Seat of christ, when his title to heaven it self shall be called in question;
but a Kingdome, the Kingdome of Heauen, (that light and life of glory) and be cast into vtter darkenesse, where shall bee weeping and gnashing of teeth: Mat. 25.30.
but a Kingdom, the Kingdom of Heaven, (that Light and life of glory) and be cast into utter darkness, where shall be weeping and gnashing of teeth: Mathew 25.30.
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It deepely concerneth euery Christian therefore to haue a care of this in all their actiōs, especially those men vnto whose care and conscience is committed the execution of Iustice and Iudgment. Because such are publike persons,
It deeply concerns every Christian Therefore to have a care of this in all their actions, especially those men unto whose care and conscience is committed the execution of justice and Judgement. Because such Are public Persons,
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and at that day of Assises when the Iudgement Seate is set, and the Bookes are opened: Daniel 7.10. They shall giue account vnto God both for their owne soules, and the soules of others (of all those whom God at any time hath deliuered to their charge) for looke what good hath followed by their care and faithfulnesse in their seuerall places;
and At that day of Assizes when the Judgement Seat is Set, and the Books Are opened: daniel 7.10. They shall give account unto God both for their own Souls, and the Souls of Others (of all those whom God At any time hath Delivered to their charge) for look what good hath followed by their care and faithfulness in their several places;
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One word therefore of Exhortation to you my Auditors in particular, who (by Gods prouidence) at this time are appointed for the execution of Iustice, and I haue done.
One word Therefore of Exhortation to you my Auditors in particular, who (by God's providence) At this time Are appointed for the execution of justice, and I have done.
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It was decreed in that first generall Councell holden at Nice, about the yeare of our Lord three hundred and thirty, in which, that wicked Heresie of Arius, was condemned by the consent of three hundred and eighteene Fathers, (as Ecclesiasticall Histories relate) That to preuent the dangers which delay might bring to the Church, there should be twice euery yeere a Prouinciall Synod, or Councell, of the Bishops, in which they should examine all cases of Controuersie,
It was decreed in that First general Council held At Nicaenae, about the year of our Lord three hundred and thirty, in which, that wicked Heresy of Arius, was condemned by the consent of three hundred and eighteene Father's, (as Ecclesiastical Histories relate) That to prevent the dangers which Delay might bring to the Church, there should be twice every year a Provincial Synod, or Council, of the Bishops, in which they should examine all cases of Controversy,
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And the like commendable custome hath long since beene instituted in this Kingdome for temporall gouernment in the time of King Henry the second, that wise and learned Prince, (as some writers affirme) since whom Itinerary Iudges, (like Samuel that patterne of Iustice) haue had both their Circuit and Center. For as Samuel went from yeare to yeare in Circuit to Bethel, and Gilgal, and Mizpeh, and iudged Israel in all those places;
And the like commendable custom hath long since been instituted in this Kingdom for temporal government in the time of King Henry the second, that wise and learned Prince, (as Some writers affirm) since whom Itin Judges, (like Samuel that pattern of justice) have had both their Circuit and Centre. For as Samuel went from year to year in Circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places;
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Westminster the Center of Iustice. So is it also with vs, (blessed be God for it) vnder our Royall Moses, (whose peace and prosperity God long continue amongst vs,
Westminster the Centre of Justice So is it also with us, (blessed be God for it) under our Royal Moses, (whose peace and Prosperity God long continue among us,
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and let our hearts answer, Amen, Amen.) we haue our learned and religious Samuels, our iust and righteous Iudges, which (for our vnspeakeable benefit) come home vnto vs, into euery Shire and corner of the Land;
and let our hearts answer, Amen, Amen.) we have our learned and religious Samuels, our just and righteous Judges, which (for our unspeakable benefit) come home unto us, into every Shire and corner of the Land;
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These (like Conscience ) are Demi-Gods on earth: (I say ye are Gods, saith the Psalmist) to whom is appointed from God and our gracious King, this high and honorable office, for the glory of God, and good of the Kingdome.
These (like Conscience) Are Demi-Gods on earth: (I say you Are God's, Says the Psalmist) to whom is appointed from God and our gracious King, this high and honourable office, for the glory of God, and good of the Kingdom.
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And for whom, as S. Paul exhorteth, Supplications, and prayers, and intercessions, and giuing of thankes is to be made, that we may lead a quiet and a peaceable life, in all godlinesse and honesty, 1 Tim. 2.2. To speak in particular therefore to you my honorable Lords, I must say as S. Bernard sometimes said to his Auditors, Non est mea humilitatis dictare vobis:
And for whom, as S. Paul exhorteth, Supplications, and Prayers, and intercessions, and giving of thanks is to be made, that we may led a quiet and a peaceable life, in all godliness and honesty, 1 Tim. 2.2. To speak in particular Therefore to you my honourable lords, I must say as S. Bernard sometime said to his Auditors, Non est mea humilitatis dictare vobis:
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And for this I will pray, that casting your eyes vpon this vision, and viewing euery part of it at your leasures, you may take the example of Christ to be your patterne;
And for this I will pray, that casting your eyes upon this vision, and viewing every part of it At your leisures, you may take the Exampl of christ to be your pattern;
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that auoiding those dangerous flatterers, (friends in shew, but enemies in substance) that is, loue or hatred, feare or couetousnesse (by which iudgement is often peruerted) you may be endued with Iustice and Fortitude, (like Numa and Lycurgus, those two famous Gouernours) and being armed with vertue as with an inuincible shield, keepe the Castle of a good Conscience inuiolable.
that avoiding those dangerous Flatterers, (Friends in show, but enemies in substance) that is, love or hatred, Fear or covetousness (by which judgement is often perverted) you may be endued with justice and Fortitude, (like Numa and Lycurgus, those two famous Governors) and being armed with virtue as with an invincible shield, keep the Castle of a good Conscience inviolable.
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S. Augustine in his Enchiridon, Chapter the thirty two, the Master of the Sentences, Aquinas, and the Schoole men vpon them, obserue a twofold grace of God necessary for a Christian:
S. Augustine in his Enchiridon, Chapter the thirty two, the Master of the Sentences, Aquinas, and the School men upon them, observe a twofold grace of God necessary for a Christian:
if I had not beene punished for idlenesse, drunkennesse, or prophanenesse, I had beene punished for theft, or murder, or worse impieties. And of the second many a one hath said (and that as truly) Si periissem, non periissem;
if I had not been punished for idleness, Drunkenness, or profaneness, I had been punished for theft, or murder, or Worse impieties. And of the second many a one hath said (and that as truly) Si periissem, non periissem;
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for so foule and horrible a wickednesse: (this you may often heare if you bee present at the execution of such Malefactors.) So that as many a man doth suffer death for his owne offences;
for so foul and horrible a wickedness: (this you may often hear if you be present At the execution of such Malefactors.) So that as many a man does suffer death for his own offences;
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There bee many sinnes which cry for Vengeance, and yet the cry of them is eyther stopped before it commeth to their Eares, or else the sins themselues (like painted Harlots) are so guilded ouer with colours of deceit, that their vgly countenances cannot bee seene,
There be many Sins which cry for Vengeance, and yet the cry of them is either stopped before it comes to their Ears, or Else the Sins themselves (like painted Harlots) Are so Guilded over with colours of deceit, that their ugly countenances cannot be seen,
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and to binde ouer the rest to the Examination and Tryall of this Greater Assises: I may speake it with Ioy, for the Honour and credit of this Countrey, (In which I am yet but a stranger) I know some,
and to bind over the rest to the Examination and Trial of this Greater Assizes: I may speak it with Joy, for the Honour and credit of this Country, (In which I am yet but a stranger) I know Some,
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and I haue heard of many Honorable, Worshipfull, Learned, and Religious Iustices; whose care and Conscience is dayly published in their seuerall Circuits by their seuerall actions. (And I pray God yee may goe on in sincerity of soule and Conscience;
and I have herd of many Honourable, Worshipful, Learned, and Religious Justices; whose care and Conscience is daily published in their several Circuits by their several actions. (And I pray God ye may go on in sincerity of soul and Conscience;
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I doubt not but amongst these also there are many honest, religious and conscionable men, who will doe their best both for preuenting and punishing Iustice. But if all bee such, what meaneth then this bleating of the Sheepe, & lowing of the Oxen, & voyce of King Agag, which still sound in our eares? (as Samuel told Saul, 1. Sam. 15.14.) whence is there so many impieties that still lurke in Corners oftentimes daring to Out-face the Law, and in spite of reprehension continue amongst vs? Similitude.
I doubt not but among these also there Are many honest, religious and conscionable men, who will do their best both for preventing and punishing Justice But if all be such, what means then this bleating of the Sheep, & lowing of the Oxen, & voice of King Agag, which still found in our ears? (as Samuel told Saul, 1. Sam. 15.14.) whence is there so many impieties that still lurk in Corners oftentimes daring to Outface the Law, and in spite of reprehension continue among us? Similitude.
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This sheweth plaine, that as there is Iustitia the free course of Iustice, amongst such who are friends of Conscience and Equity: so there is Iustitiam, a stay and stoppe of the Current of Iustice amongst those who for feare,
This shows plain, that as there is Iustitia the free course of justice, among such who Are Friends of Conscience and Equity: so there is Iustitiam, a stay and stop of the Current of justice among those who for Fear,
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with six of his honest Neighbours, and if hee faile in this, be put to his Penance. It it much to bee feared that if some inferiour Officers were put to this Tryall, they would faile in purgation,
with six of his honest Neighbours, and if he fail in this, be put to his Penance. It it much to be feared that if Some inferior Officers were put to this Trial, they would fail in purgation,
yea seuen yeares penance (as was long since decreed in the Ancient Canons, for such kinde of Offenders.) But woe bee to that soule whose Conscience is spotted with that soule impurity.
yea seuen Years penance (as was long since decreed in the Ancient Canonas, for such kind of Offenders.) But woe be to that soul whose Conscience is spotted with that soul impurity.
and if it haue not passage, spoyle a whole Countrey. It were farre better that one rotten member should be cut off from the body, then the whole body perish:
and if it have not passage, spoil a Whole Country. It were Far better that one rotten member should be Cut off from the body, then the Whole body perish:
And the Constables and inferiour Officers haue complained as much of Temporall proceedings. But I hope there is no such complaint can iustly be taken vp in these parts of the world.
And the Constables and inferior Officers have complained as much of Temporal proceedings. But I hope there is no such complaint can justly be taken up in these parts of the world.
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If all false swearers amongst Christians had receiued this punishment, wee should not heare a complaint of so many knaues of the post, who are not ashamed to say one to another, Lend my friend an oath this Assises,
If all false swearers among Christians had received this punishment, we should not hear a complaint of so many knaves of the post, who Are not ashamed to say one to Another, Lend my friend an oath this Assizes,
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or the Iesuits preach, that the Pope can absolue from an Oath; (yea, the Oath of Alleageance, that a Subiect may take armes against his Prince, or by treason murther a Magistrate who is not of their Religion) yet Christ Iesus taught no such doctrine,
or the Iesuits preach, that the Pope can absolve from an Oath; (yea, the Oath of Allegiance, that a Subject may take arms against his Prince, or by treason murder a Magistrate who is not of their Religion) yet christ Iesus taught no such Doctrine,
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And remember this vision (a part of which is my Text) that as certainly as there is now a particular Assises, wherein you are now to giue euidence or verdict, and to assist in the iudgment of others;
And Remember this vision (a part of which is my Text) that as Certainly as there is now a particular Assizes, wherein you Are now to give evidence or verdict, and to assist in the judgement of Others;
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so the time shall come, when there shall bee a generall Assises, wherein Christ Iesus, that Prince of righteousnesse, shall be the Iudge; wherein you your selues shall bee the Prisoners (for none are excepted;) wherein the Bookes shall bee opened;
so the time shall come, when there shall be a general Assizes, wherein christ Iesus, that Prince of righteousness, shall be the Judge; wherein you your selves shall be the Prisoners (for none Are excepted;) wherein the Books shall be opened;
the Booke of Gods prescience, the Booke of euery mans particular Conscience, and the Booke of Life. And the Dead both small and great, yea both dead and liuing;
the Book of God's prescience, the Book of every men particular Conscience, and the Book of Life. And the Dead both small and great, yea both dead and living;
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and pray with feruency for the assistance of Gods gracious Spirit; and my prayer shall be the same for you all, which S. Pauls once was for his Christian Thessalonians;
and pray with fervency for the assistance of God's gracious Spirit; and my prayer shall be the same for you all, which S. Paul's once was for his Christian Thessalonians;
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The grace of our Lord Iesus Christ, the loue of God the Father, and the sweet and comfortable fellowship of God the Holy Spirit bee with vs, blesse, preserue and keepe vs,
The grace of our Lord Iesus christ, the love of God the Father, and the sweet and comfortable fellowship of God the Holy Spirit be with us, bless, preserve and keep us,
Bern. in Vigil. Natiuit. serm. 3. Foelix conscientia in qua luctamen timoris & laetitiae reperitur. &c. Etsi •imet à Iudice, sperat à Saluatore, &c. Quia non timor sempiternus, sed laetitia sempiterna. 1. Sam. 24 4, 5.
Bern. in Vigil. Natiuit. sermon. 3. Felix conscientia in qua luctamen Fear & laetitiae reperitur. etc. Though •imet à Iudice, Hopes à Saviour, etc. Quia non timor sempiternus, sed Laetitia sempiterna. 1. Sam. 24 4, 5.
Bern. super Cant. Serm. 46. 1. Emundes conscientiam ab omni inquinamen•o, &c. 2 Circundare tibi flores, &c. 1. Meanes to procure peace. 2 Cor. 13.5. 1. Hinderance of peace.
Bern. super Cant Sermon 46. 1. Emundes conscientiam ab omni inquinamen•o, etc. 2 Circundare tibi flores, etc. 1. Means to procure peace. 2 Cor. 13.5. 1. Hindrance of peace.
August. lib. de fide ad monach. In Christi Judicio sine acceptatione personarū, sine ambitu potestatum, aequaliter iudicabuntur Domini & serui, diuites & pauperes. Plutarch. in vitis illustr. comparatione Numa & Lycurgi. Magister Sent. lib. 2. distinct. 26. Aquinas prim. secund. qu. 109. art. 9.
August. lib. de fide ad monarch. In Christ Judicio sine acceptation personarū, sine ambitu potestatum, aequaliter iudicabuntur Domini & Servant, diuites & Paupers. Plutarch. in vitis Illustrate. comparation Numa & Lycurgus. Magister Sent. lib. 2. distinct. 26. Aquinas prim. secund. queen. 109. art. 9.
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