SAint Paul (for him wee'le suppose with all the Greek Fathers, and Saint Augustine, Ambrose and Gregory among the Latine, to be the authour of this Epistle) knowing prayer to be the golden key that unlocketh the cabinet both of earthly and heavenly blessings, in these words useth an argument or reason to move the Hebrews to remember him in their prayers,
SAint Paul (for him we'll suppose with all the Greek Father's, and Saint Augustine, Ambrose and Gregory among the Latin, to be the author of this Epistle) knowing prayer to be the golden key that unlocketh the cabinet both of earthly and heavenly blessings, in these words uses an argument or reason to move the Hebrews to Remember him in their Prayers,
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and that is his confidence upon good ground that he hath a good conscience; For we trust we have a good conscience, in all things willing to live honestly.
and that is his confidence upon good ground that he hath a good conscience; For we trust we have a good conscience, in all things willing to live honestly.
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but they are referred to the subject, we, NONLATINALPHABET, and are to be read thus, We, willing in all things to live honestly, trust we have a good conscience.
but they Are referred to the Subject, we,, and Are to be read thus, We, willing in all things to live honestly, trust we have a good conscience.
whilst they forget that of the Greek Comedian, NONLATINALPHABET, nothing is more lamentable then vain glory; or that of Chrysostome, Homil. 4. in 1. cap.
while they forget that of the Greek Comedian,, nothing is more lamentable then vain glory; or that of Chrysostom, Homily 4. in 1. cap.
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Conscience is a part of the practicall understanding, in all reasonable creatures, applying their actions to some rule, which it conceiveth to be the Law of God,
Conscience is a part of the practical understanding, in all reasonable creatures, applying their actions to Some Rule, which it conceiveth to be the Law of God,
Secondly, It is a part of the understanding, not of the will or affections. For however some effects there are in the will, and affections, which proceed from conscience,
Secondly, It is a part of the understanding, not of the will or affections. For however Some effects there Are in the will, and affections, which proceed from conscience,
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Fourthly, in all reasonable creatures; to let you see the proper subject of conscience. For first every one that hath conscience must needs have reason.
Fourthly, in all reasonable creatures; to let you see the proper Subject of conscience. For First every one that hath conscience must needs have reason.
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For there being in him an eternall law or rule, which he hath purposed from eternity in all his works of creation to observe, his understanding may reflect upon the works of his hands, compare them with this rule, and judge them conformable thereunto.
For there being in him an Eternal law or Rule, which he hath purposed from eternity in all his works of creation to observe, his understanding may reflect upon the works of his hands, compare them with this Rule, and judge them conformable thereunto.
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Thus God saw every thing that he had made, and behold it was exceeding good, Gen. 1. that is very artificiall, agreeable to that idea, which God, the most skilfull workman,
Thus God saw every thing that he had made, and behold it was exceeding good, Gen. 1. that is very artificial, agreeable to that idea, which God, the most skilful workman,
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For there being certain generall practicall notions of good and evil naturally seated in the understanding of God, according to which his will, the fountain of action, is moved (for his will is not, properly to speak, the rule of it self,
For there being certain general practical notions of good and evil naturally seated in the understanding of God, according to which his will, the fountain of actium, is moved (for his will is not, properly to speak, the Rule of it self,
and accordingly judge them just and good, pronouncing an approving sentence upon them, which hath much analogy and agreement with the excusing act of conscience properly so called.
and accordingly judge them just and good, pronouncing an approving sentence upon them, which hath much analogy and agreement with the excusing act of conscience properly so called.
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Thirdly, In all reasonable creatures: because it is impossible that any reasonable creature should be without conscience, it being a part of the understanding;
Thirdly, In all reasonable creatures: Because it is impossible that any reasonable creature should be without conscience, it being a part of the understanding;
For the condemning sentence of such a conscience doth but remain like letters written with the juice of Oranges to be made legible by the fire of Gods wrath.
For the condemning sentence of such a conscience does but remain like letters written with the juice of Oranges to be made legible by the fire of God's wrath.
For these latter cannot be comprehended in the object of conscience, none being ever so mad as to think there was either virtue or vice in them, they being the actions not of us, but of nature in us;
For these latter cannot be comprehended in the Object of conscience, none being ever so mad as to think there was either virtue or vice in them, they being the actions not of us, but of nature in us;
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for to excuse properly is to judge that a man hath done well and virtuously, either in a voluntary choosing of some good, which he had power to have refused,
for to excuse properly is to judge that a man hath done well and virtuously, either in a voluntary choosing of Some good, which he had power to have refused,
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ratio est, quia neque corda vident legislatores, nec ipsorum providentia extenditur ultra civilitatem externam) yet Gods Law, which is the rule of conscience, is a discerner of the thoughts,
ratio est, quia neque Corda vident legislatores, nec Ipsorum Providentia extenditur ultra civilitatem externam) yet God's Law, which is the Rule of conscience, is a discerner of the thoughts,
Thirdly, all omission of morall action is hither to be referred, whether it be directè or indirectè volita, whether it be a velle non agere, or a non velle agere when we may and ought.
Thirdly, all omission of moral actium is hither to be referred, whither it be directè or indirectè volita, whither it be a velle non agere, or a non velle agere when we may and ought.
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These words I adde for a twofold reason: 1. Because it is not necessarily required to the generall nature and working of conscience, that the thing we make conscience of should be truly commanded;
These words I add for a twofold reason: 1. Because it is not necessarily required to the general nature and working of conscience, that the thing we make conscience of should be truly commanded;
though God never required these things at their hands, because they conceive themselves bound thereunto by a true and reall command. 2. Because it is not necessary that are party commanding or giving the law should be truly and indeed God:
though God never required these things At their hands, Because they conceive themselves bound thereunto by a true and real command. 2. Because it is not necessary that Are party commanding or giving the law should be truly and indeed God:
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But it is necessary that conscience conceive both the command to be reall, and the party commanding to be truly God, else it cannot bind us to obey the command, or to fear the commander.
But it is necessary that conscience conceive both the command to be real, and the party commanding to be truly God, Else it cannot bind us to obey the command, or to Fear the commander.
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And therefore the Heathen were wont to call those that were sent to inquire of their oracles NONLATINALPHABET or NONLATINALPHABET, vel ex NONLATINALPHABET, quasi Dei curam gerentes, and the ships wherein they were sent, NONLATINALPHABET, and their sacrifices, NONLATINALPHABET.
And Therefore the Heathen were wont to call those that were sent to inquire of their oracles or, vel ex, quasi Dei curam gerentes, and the ships wherein they were sent,, and their Sacrifices,.
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I answer, That humane laws bind not conscience properly by inherent virtue in themselves, but by virtue of the generall law of God, which commandeth obedience unto men;
I answer, That humane laws bind not conscience properly by inherent virtue in themselves, but by virtue of the general law of God, which commands Obedience unto men;
as whether done or not done, whether with such and such circumstances, or without. Thirdly, To apply the action to the rule, and compare these two together;
as whither done or not done, whither with such and such Circumstances, or without. Thirdly, To apply the actium to the Rule, and compare these two together;
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First conscience judgeth whether the command be kept or transgressed, and consequently whether the action for quality be good or evil, which is to excuse or accuse:
First conscience Judgeth whither the command be kept or transgressed, and consequently whither the actium for quality be good or evil, which is to excuse or accuse:
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Secondly, It judgeth of the guilt and desert, whether the punishment threatned belong to the agent for this action or not, and so absolveth or condemneth.
Secondly, It Judgeth of the guilt and desert, whither the punishment threatened belong to the agent for this actium or not, and so absolveth or Condemneth.
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but by reason of that influence which the understanding hath upon the affections, there is a sift act of conscience which is to comfort and torment in respect of good and bad actions past;
but by reason of that influence which the understanding hath upon the affections, there is a sift act of conscience which is to Comfort and torment in respect of good and bad actions passed;
or Evangelically good, which hath that perfection which the Gospel accepteth unto salvation: Of the former sort was the conscience of Adam before his fall;
or Evangelically good, which hath that perfection which the Gospel Accepteth unto salvation: Of the former sort was the conscience of Adam before his fallen;
of the latter sort was the conscience of Adam after his repentance. I might be large in shewing the difference, betwixt these two kinds of good conscience; but I haste.
of the latter sort was the conscience of Adam After his Repentance. I might be large in showing the difference, betwixt these two Kinds of good conscience; but I haste.
An upright conscience is a conscience sprinkled with the blood of Christ, or, a conscience purified by faith, such as is in every man that hath repented him truly of his sinnes past, being for the present carefull and willing above all things in all things to live honestly.
an upright conscience is a conscience sprinkled with the blood of christ, or, a conscience purified by faith, such as is in every man that hath repented him truly of his Sins past, being for the present careful and willing above all things in all things to live honestly.
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For as it is necessarily required to the generall nature and working of conscience, that it have some principles which it may upon occasion apply to particular actions;
For as it is necessarily required to the general nature and working of conscience, that it have Some principles which it may upon occasion apply to particular actions;
or entertain any principle, which doth by direct and immediate consequence overthrow any of these, it is not onely secundùm quid, but simpliciter and absolutè mala, and falleth short of that evangelicall goodnesse, which is spoken of in my text.
or entertain any principle, which does by Direct and immediate consequence overthrow any of these, it is not only secundùm quid, but simpliciter and absolutè mala, and falls short of that Evangelical Goodness, which is spoken of in my text.
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And because knowledge of the commandment and things to be practiced doth necessarily presuppose knowledge of the creed and of things to be believed, it being impossible he should not erre in principles of action, who is ignorant of the fundamentall points of faith;
And Because knowledge of the Commandment and things to be practiced does necessarily presuppose knowledge of the creed and of things to be believed, it being impossible he should not err in principles of actium, who is ignorant of the fundamental points of faith;
or that is ignorant of any of these three propositions, he can never lay down this for a practicall conclusion, That God is to be served, or Christ to be obeyed:
or that is ignorant of any of these three propositions, he can never lay down this for a practical conclusion, That God is to be served, or christ to be obeyed:
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hence it cometh to passe that a knowledge & assent to the fundamentall points of faith, at least generall and confused, is necessarily required to integrity of conscience,
hence it comes to pass that a knowledge & assent to the fundamental points of faith, At least general and confused, is necessarily required to integrity of conscience,
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so it is required in the second place to the nature of an upright conscience, that out of a godly solicitude and fear to offend God, it observe a mans carriage,
so it is required in the second place to the nature of an upright conscience, that out of a godly solicitude and Fear to offend God, it observe a men carriage,
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that it consider before his actions what he is about to do, that it remember and bear witnesse afterward what he hath done, that so they may be applyed to their rule:
that it Consider before his actions what he is about to do, that it Remember and bear witness afterwards what he hath done, that so they may be applied to their Rule:
And therefore those men that out of a naturall strength of memory, or because of some extraordinary impression that some notorious sinnes have made in them, remember their evil actions against their will,
And Therefore those men that out of a natural strength of memory, or Because of Some extraordinary impression that Some notorious Sins have made in them, Remember their evil actions against their will,
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or if they do, do it partially, grossely favouring themselves in their sinnes as being loth to find them out or to part with them, have not integritie of conscience.
or if they do, do it partially, grossly favouring themselves in their Sins as being loath to find them out or to part with them, have not integrity of conscience.
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For, Nemo periculosiùs peccat, quàm qui peccata defendit, None sinne more desperately then those that find out colours and excuses to cover and extenuate their sinne.
For, Nemo periculosiùs peccat, quàm qui Peccata defendit, None sin more desperately then those that find out colours and excuses to cover and extenuate their sin.
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and sinne against God? Of the latter we have an example in the Prophet David, Psalm. 119.59. I thought on my wayes, and turned my feet to thy testimonies.
and sin against God? Of the latter we have an Exampl in the Prophet David, Psalm. 119.59. I Thought on my ways, and turned my feet to thy testimonies.
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For upon impartiall application necessarily followeth the fourth act of an upright conscience, which is the conclusion of the former premisses, to wit, a true and sincere judgement of the action according to the commandment, at least so farre as conscience shall be inlightned and inabled to judge;
For upon impartial application necessarily follows the fourth act of an upright conscience, which is the conclusion of the former premises, to wit, a true and sincere judgement of the actium according to the Commandment, At least so Far as conscience shall be enlightened and enabled to judge;
If this practicall judgement of an upright conscience be before our actions, then the effect of it is cohibere à malo, & instigare ad bonum, to spurre us on to the practice of good,
If this practical judgement of an upright conscience be before our actions, then the Effect of it is cohibere à Malo, & instigare ad bonum, to spur us on to the practice of good,
which efficacious power the understanding hath upon the will and affections, and consequently upon the whole man, virtute prioris actûs voluntatis, by virtue of a former complete and peremptory resolution of the will, whereby we are resolved to choose that which is good,
which efficacious power the understanding hath upon the will and affections, and consequently upon the Whole man, virtute prioris actûs voluntatis, by virtue of a former complete and peremptory resolution of the will, whereby we Are resolved to choose that which is good,
If the action be past, and bad for quality, then the judgement of an upright conscience is to accuse and condemne, that is, to judge the sinne worthy damnation:
If the actium be past, and bade for quality, then the judgement of an upright conscience is to accuse and condemn, that is, to judge the sin worthy damnation:
and on the other side wicked tormenting consciences, which cause grief onely for the punishment and not for the offence (such as was Cain's, My sinne is greater then I can bear ) these kinds of consciences are not upright.
and on the other side wicked tormenting Consciences, which cause grief only for the punishment and not for the offence (such as was Cain's, My sin is greater then I can bear) these Kinds of Consciences Are not upright.
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But if the action past be good for matter and manner, then the act of conscience should be to excuse and absolve, that is, to pronounce it such as God is well pleased with,
But if the actium passed be good for matter and manner, then the act of conscience should be to excuse and absolve, that is, to pronounce it such as God is well pleased with,
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But because no action is accepted with this kind of acceptation, unlesse it proceed from justifying faith, ( For without faith it is impossible to please God to salvation, Heb. 11.6.) and consequently from an upright conscience, which is a necessary attendant of faith;
But Because no actium is accepted with this kind of acceptation, unless it proceed from justifying faith, (For without faith it is impossible to please God to salvation, Hebrew 11.6.) and consequently from an upright conscience, which is a necessary attendant of faith;
which reflexed act, because it necessarily presupposeth integrity of conscience, (for a man cannot know that his conscience is pure unlesse it be so) therefore this is not essentiall to integrity, but to peace of conscience.
which reflexed act, Because it necessarily presupposeth integrity of conscience, (for a man cannot know that his conscience is pure unless it be so) Therefore this is not essential to integrity, but to peace of conscience.
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This I might demonstrate à priori, from the causes of integritie, as 1. The Spirit of God, the chief authour thereof, which was not wanting to St Paul. 2. The word of God, the externall instrument, which St Paul was not ignorant of. 3. Faith resting upon the promises of that word, the internall instrument thereof, wherewith he did abound.
This I might demonstrate à priori, from the Causes of integrity, as 1. The Spirit of God, the chief author thereof, which was not wanting to Saint Paul. 2. The word of God, the external Instrument, which Saint Paul was not ignorant of. 3. Faith resting upon the promises of that word, the internal Instrument thereof, wherewith he did abound.
I might likewise prove it à posteriori, and shew you that St Pauls whole life after his conversion, which lasted from the year of our Saviours passion, till the fourth year before the destruction of Jerusalem (in all, about thirty seven years) was nothing else but a continuall exercise of an upright conscience.
I might likewise prove it à posteriori, and show you that Saint Paul's Whole life After his conversion, which lasted from the year of our Saviors passion, till the fourth year before the destruction of Jerusalem (in all, about thirty seven Years) was nothing Else but a continual exercise of an upright conscience.
And here I might shew you what he did for conscience sake, how he travelled to preach the word of God in Arabia, in Galatia and phrygia, in Syria, Asia and Italy, in France, Spain and other countries;
And Here I might show you what he did for conscience sake, how he traveled to preach the word of God in Arabia, in Galatia and phrygia, in Syria, Asia and Italy, in France, Spain and other countries;
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and that in the mean time whereas he might (as good reason he might) waiting on the altar have been partaker with the altar, he notwithstanding laboured working with his hands, that he might not be burdensome to any, 1. Cor. 4. He wronged no man, corrupted no man, defrauded no man, 2. Cor. 7. 'Tis not his own testimony of himself,
and that in the mean time whereas he might (as good reason he might) waiting on the altar have been partaker with the altar, he notwithstanding laboured working with his hands, that he might not be burdensome to any, 1. Cor. 4. He wronged no man, corrupted no man, defrauded no man, 2. Cor. 7. It's not his own testimony of himself,
he was stock'd at Philippi, after again apprehended at Jerusalem, kept prisoner two years at Caesarea, from thence sent bound to Rome, where he was put to death by Nero, that sanguisuga, that cruell and blood-thirstie tyrant.
he was stocked At Philippi, After again apprehended At Jerusalem, kept prisoner two Years At Caesarea, from thence sent bound to Room, where he was put to death by Nero, that sanguisuga, that cruel and bloodthirsty tyrant.
And therefore if St. Paul, not as St Paul but as a believer, have an upright conscience, it followeth secundùm id generis, quod est in specie, That every true believer hath an upright conscience,
And Therefore if Saint Paul, not as Saint Paul but as a believer, have an upright conscience, it follows secundùm id Generis, quod est in specie, That every true believer hath an upright conscience,
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Here likewise vanisheth, like the morning dew before the sun, the opinion of those that are so farre from goodnesse themselves, that they think there is no such thing in rerum natura, in the wide world,
Here likewise Vanishes, like the morning due before the sun, the opinion of those that Are so Far from Goodness themselves, that they think there is no such thing in rerum Nature, in the wide world,
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as good conscience, that the state of regeneration is but precisenesse, that true holinesse is but an idea or an ens rationis, a Plato's commonwealth or a mere phansie created in the heads of some fond and scrupulous men;
as good conscience, that the state of regeneration is but preciseness, that true holiness is but an idea or an ens rationis, a Plato's commonwealth or a mere fancy created in the Heads of Some found and scrupulous men;
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or with Pope Leo the tenth, that the story of the birth, death and resurrection of Christ is but futilis & anilis fabula, an old-wifes tale, fit for nothing but to fear fools,
or with Pope Leo the tenth, that the story of the birth, death and resurrection of christ is but futilis & anilis fabula, an old-wifes tale, fit for nothing but to Fear Fools,
or that think with the Atheist that there is no God, or at least with Epicurus, that there is no providence, that forsooth it cannot stand with the majesty of God to regard what is done in this inferiour world (scilicet is superis labor est) making God,
or that think with the Atheist that there is no God, or At least with Epicurus, that there is no providence, that forsooth it cannot stand with the majesty of God to regard what is done in this inferior world (scilicet is superis labour est) making God,
And for our selves, let it ever be our humble prayer to Almighty God, that of all judgements he would keep from us spirituall judgements, blindnesse of mind, hardnesse of heart, a reprobate sense, &c. Ever praying as the Church Letany directeth us, From all false doctrine & heresie, from hardnesse of heart and contempt of thy word and commandments, good Lord deliver us.
And for our selves, let it ever be our humble prayer to Almighty God, that of all Judgments he would keep from us spiritual Judgments, blindness of mind, hardness of heart, a Reprobate sense, etc. Ever praying as the Church Letany directeth us, From all false Doctrine & heresy, from hardness of heart and contempt of thy word and Commandments, good Lord deliver us.
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And therefore the Hebrew NONLATINALPHABET which signifieth honour cometh à radice NONLATINALPHABET which signifies ponderosum esse, to be heavy or burthensome.
And Therefore the Hebrew which signifies honour comes à radice which signifies ponderosum esse, to be heavy or burdensome.
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The vain glorious man, for the breath of the multitude, which he can enjoy no longer then he is every mans servant, Ʋniversis singulis { que } servit servus gloriae.
The vain glorious man, for the breath of the multitude, which he can enjoy no longer then he is every men servant, Ʋniversis Singulis { que } Servit servus Glory.
The proud person that doteth upon apparell, the thing that blazons mans downfall and the devils conquest, puts of integrity of conscience as a wear out of fashion, to put on a phantastick garment, which may force the beholders into wonder, not so much at the strangenesse of the unwonted habit as the monstrous folly of the party that wears it.
The proud person that dotes upon apparel, the thing that blazons men downfall and the Devils conquest, puts of integrity of conscience as a wear out of fashion, to put on a fantastic garment, which may force the beholders into wonder, not so much At the strangeness of the unwonted habit as the monstrous folly of the party that wears it.
The beastly intemperate drunkard and glutton (pardon the weaknesse of the expression) chops away the integrity of his conscience for a sinne which turnes men into swine, with such devilish charms, that they would not leave their bruitish nature for their former reason;
The beastly intemperate drunkard and glutton (pardon the weakness of the expression) chops away the integrity of his conscience for a sin which turns men into Swine, with such devilish charms, that they would not leave their brutish nature for their former reason;
or if you will, for a pleasure scarce two fingers long, quae non durat nisi quantum durat transitus ille per gulam, which continues but whilst the meat passeth from mouth to stomach;
or if you will, for a pleasure scarce two fingers long, Quae non durat nisi quantum durat transitus Isle per gulam, which continues but while the meat passes from Mouth to stomach;
Such pleasures as these are but NONLATINALPHABET, deceitfull mistresses, or rather NONLATINALPHABET, bitter-sweet delights, or, pleasures mixt with pain: Of which St. Cyprian excellently, Voluptatem vicisse voluptas est maxima, The greatest pleasure, is to overcome these pleasures.
Such pleasures as these Are but, deceitful mistress's, or rather, bittersweet delights, or, pleasures mixed with pain: Of which Saint Cyprian excellently, Voluptatem vicisse voluptas est maxima, The greatest pleasure, is to overcome these pleasures.
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Ile adde but one instance more, and that is those restlesse spirits, whose cheif study it is, without call from God, by wicked contrivement and sinfull practices to enervate and weaken that wholesome established government, which through the provident care of vertuous kings and religious parliaments hath a longe time flourished and still doth flourish (thanks be to God and a good King) both in Church and state.
I'll add but one instance more, and that is those restless spirits, whose chief study it is, without call from God, by wicked contrivement and sinful practices to enervate and weaken that wholesome established government, which through the provident care of virtuous Kings and religious parliaments hath a long time flourished and still does flourish (thanks be to God and a good King) both in Church and state.
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These sell integrity of conscience for swarms of discontented thoughts, whereby they do but turn themselves into hives of unnumbred cares, sorrows and passions, make themselves in an especiall manner the outlawryes of heaven,
These fell integrity of conscience for swarms of discontented thoughts, whereby they do but turn themselves into hives of unnumbered Cares, sorrows and passion, make themselves in an especial manner the outlawries of heaven,
A man would blesse himself to think what a world of mysteries are found out in every trade, what tricking and counterfesance to delude the sense, what intricate devices of sophistry & dissimulation, what lying, equivocating, perhaps swearing and forswearing,
A man would bless himself to think what a world of Mysteres Are found out in every trade, what tricking and counterfeasance to delude the sense, what intricate devices of sophistry & dissimulation, what lying, equivocating, perhaps swearing and forswearing,
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and all this for the getting of a little mony, which when it is lawfully got is but NONLATINALPHABET, Luke 16.9. that is, not Mamon about which the sonnes of men use to be unrighteous, as some understand the words;
and all this for the getting of a little money, which when it is lawfully god is but, Lycia 16.9. that is, not Mammon about which the Sons of men use to be unrighteous, as Some understand the words;
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whereas commutative justice observes proportionem arithmeticam, an arithmeticall proportion, which is immutably one and the same in respect of all persons of what quality soever.
whereas commutative Justice observes proportionem arithmeticam, an arithmetical proportion, which is immutably one and the same in respect of all Persons of what quality soever.
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if they did but like the good merchant buy that pearl our Saviour speaks of, Matth. 13. should as farre as were convenient as a mantissa or an overplus be cast in at their bargain.
if they did but like the good merchant buy that pearl our Saviour speaks of, Matthew 13. should as Far as were convenient as a mantissa or an overplus be cast in At their bargain.
But if any shall make profession of religion profits stirrup to get up by, and bait craft with humility, rough casting his countenance as if by an hypocriticall monopoly he had ingrost all honesty and integrity of conscience, that he may the more easily deceive, his case is farre worse then the former.
But if any shall make profession of Religion profits stirrup to get up by, and bait craft with humility, rough casting his countenance as if by an hypocritical monopoly he had engrossed all honesty and integrity of conscience, that he may the more Easily deceive, his case is Far Worse then the former.
Is religion grown now to be an art of deceiving? or doth he deserve the name of Christian, whose chief study it is scitè mentiri, id est, mentiri ut lucro sit,
Is Religion grown now to be an art of deceiving? or does he deserve the name of Christian, whose chief study it is scitè mentiri, id est, mentiri ut lucro sit,
and displease their God in their over greedy pursuit of unprofitable vanitie. Let me onely have an upright conscience for my portion, NONLATINALPHABET, as Isocrates of virtue;
and displease their God in their over greedy pursuit of unprofitable vanity. Let me only have an upright conscience for my portion,, as Isocra of virtue;
It deprives us for the present of union with God, of communion with Christ, of interest in his promises, of protection of his angels, and of title to heaven;
It deprives us for the present of Union with God, of communion with christ, of Interest in his promises, of protection of his Angels, and of title to heaven;
For our Saviour himself seemeth to intimate that the rackings of a self-accusing conscience are the greatest part of their torments that are condemned to that dungeon where darkessen putteth on her blackest garment.
For our Saviour himself seems to intimate that the rackings of a self-accusing conscience Are the greatest part of their torments that Are condemned to that dungeon where darkessen putteth on her Blackest garment.
2. A good conscience will be our best friend. It will be our most plain-dealing friend, our fastest friend, and our potentest friend. 1. Our most plain-dealing friend.
2. A good conscience will be our best friend. It will be our most plain-dealing friend, our fastest friend, and our potentest friend. 1. Our most plain-dealing friend.
Others again are fearfull friends, and dare not speak lest they incurre displeasure, and indeed all men naturally are displeased with those that inform them of their misdoings, especially those that are great,
Others again Are fearful Friends, and Dare not speak lest they incur displeasure, and indeed all men naturally Are displeased with those that inform them of their misdoings, especially those that Are great,
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Witnesse St paul in my text, who, if St Chrysostoms testimony be true in his first book adversùs vituperatores vitae monasticae, was slain by Nero for diswading an harlot of his from prostituting her self to his ungodly desires.
Witness Saint paul in my text, who, if Saint Chrysostom testimony be true in his First book adversùs vituperatores vitae Monasticae, was slave by Nero for dissuading an harlot of his from prostituting her self to his ungodly Desires.
The observation of which practices of great ones caused a witty speach to fall from a famous man of our times, that whosoever should follow truth too near the heels it might happily strike out his teeth.
The observation of which practices of great ones caused a witty speech to fallen from a famous man of our times, that whosoever should follow truth too near the heels it might happily strike out his teeth.
Nisus never stuck so close to Euryalus, though he desired by his own death to ransome the others life, Me, me, adsum qui feci, in me convertite ferrum, &c. Nor This be to her beloved Pyramus,
Nisus never stuck so close to Euryalus, though he desired by his own death to ransom the Others life, Me, me, adsum qui Feci, in me convertite ferrum, etc. Nor This be to her Beloved Pyramus,
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Good conscience is the darling of the Almighty, which if we do but continue faithfull in her service will crown us with peace of conscience here, and hereafter with eternall happinesse.
Good conscience is the darling of the Almighty, which if we do but continue faithful in her service will crown us with peace of conscience Here, and hereafter with Eternal happiness.
Who but a man possest with frenzie would not labour for thee? who but a cruell tyrant against his own soul can be content with any other reward but thee? ô selix conscientia jucunditas (cries out holy Augustine,
Who but a man possessed with frenzy would not labour for thee? who but a cruel tyrant against his own soul can be content with any other reward but thee? o selix conscientia jucunditas (cries out holy Augustine,
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thou art yet on earth, and yet thou dwellest in heaven, or rather thou changest the earth thou art in, into heaven, what have not the blessed Saints done for thee? what have not the crowned martyrs suffered with thee? Blessed is that soul which possesseth the, or rather which thou possessest.
thou art yet on earth, and yet thou dwellest in heaven, or rather thou changest the earth thou art in, into heaven, what have not the blessed Saints done for thee? what have not the crowned Martyrs suffered with thee? Blessed is that soul which Possesses thee, or rather which thou possessest.
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'Tis an instrument that 's sweetly tuned, 'tis an angell clad in flesh, 'tis a mint of golden thoughts, 'tis a world of joy and concord, where there is nothing but halcyon and summer dayes of peace.
It's an Instrument that is sweetly tuned, it's an angel clad in Flesh, it's a mint of golden thoughts, it's a world of joy and concord, where there is nothing but halcyon and summer days of peace.
What preferments hath she procured at the mercifull hands of God, for all those that have lived and dyed in her service? How doth joy now triumph in the eyes,
What preferments hath she procured At the merciful hands of God, for all those that have lived and died in her service? How does joy now triumph in the eyes,
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and comfort lodge in the hearts of all those, that whilst they were here upon earth were carefull with St. Paul to keep a consciencevoyd of offence toward God, and toward men.
and Comfort lodge in the hearts of all those, that while they were Here upon earth were careful with Saint Paul to keep a consciencevoyd of offence towards God, and towards men.
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how do they bury the miseries that befell them here, in the triumph of that conquest which they have obtained over the enemies of their salvation? Though my speech should be as endlesse,
how do they bury the misery's that befell them Here, in the triumph of that conquest which they have obtained over the enemies of their salvation? Though my speech should be as endless,
vita vitalis, vita beata, vita tranquilla, vita secura, vita pulchra, vita munda, vita casta, vita ignara mortis, nescia tristitiae, &c. Quantò plùs valeo mecum considerare, tantò plùs amore tui langueo. And no marvel, holy Augustine.
vita Vitalis, vita Beata, vita Tranquilla, vita Secure, vita Beautiful, vita munda, vita casta, vita ignara mortis, nescia tristitiae, etc. Quantò plùs valeo mecum considerare, tantò plùs amore tui langueo. And no marvel, holy Augustine.
For those that enjoy this life behold to their unspeakable comfort the host royall of the blessed Angels, the holy spirits of Saints departed, the noble army of martyrs, which now shine much brighter then those flames, which here put a period to their transitory lives, the glorious company of the Apostles, the goodly fellowship of the prophets,
For those that enjoy this life behold to their unspeakable Comfort the host royal of the blessed Angels, the holy spirits of Saints departed, the noble army of Martyrs, which now shine much Brighter then those flames, which Here put a Period to their transitory lives, the glorious company of the Apostles, the goodly fellowship of the Prophets,
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God of his infinite mercy teach our consciences now whilst we live to nature, to dy to sinne, that so when we dy to nature we may live with him in this blissefull life of glory. FINIS.
God of his infinite mercy teach our Consciences now while we live to nature, to die to sin, that so when we die to nature we may live with him in this blissful life of glory. FINIS.
