work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3617,"",Reading,2010-01-11 22:54:11 UTC,"2. That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience. God sits there and gives us Laws; and as God said
to Moses, I have made thee a god to Pharaoh, that is, to
give him Laws, and to minister in the execution of those Laws,
and to inflict angry sentences upon him; so hath God done
to us. He hath given us Conscience to be in Gods stead to
us, to give us Laws, and to exact obedience to those Laws,
to punish them that prevaricate, and to reward the obedient. And therefore Conscience is called [GREEK] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we
call God to witness, we only mean, that our conscience is
right, and that God and Gods vicar, our conscience, knows
it. So Lactantius: Meminerit Deum se habere testem,
id est, ut ego arbitror, mentem suam, qua nihil homini dedit
Deus ipse divinius. Let him remember that he hath God
for his witness, that is, as I suppose, his mind; than which
God hath given to man nothing that is more divine. In sum,
It is the image of God; and as in the mysterious Trinity, we
adore the will, memory, and understanding, and Theology contemplates three persons in the analogies, proportions, and correspondences, of them: so in this also we see plainly that Conscience is that likeness of God, in which he was pleased to make man. For although conscience be primarily
founded in the understanding, as it is the Lawgiver and
Dictator; and the rule and dominion of conscience fundatur in intellectu, is established in the understanding part;
yet it is also Memory, when it accuses or excuses, when it makes joyful and sorrowful; and there is in it some mixture
of will, as I shall discourse in the sequel; so that conscience
is a result of all, of Understanding, Will, and Memory.
(pp. 1-2)",,17641,"","""That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience""","",2010-01-11 23:15:07 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-11 23:01:57 UTC,"2. That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience. God sits there and gives us Laws; and as God said
to Moses, I have made thee a god to Pharaoh, that is, to
give him Laws, and to minister in the execution of those Laws,
and to inflict angry sentences upon him; so hath God done
to us. He hath given us Conscience to be in Gods stead to
us, to give us Laws, and to exact obedience to those Laws,
to punish them that prevaricate, and to reward the obedient. And therefore Conscience is called [GREEK] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we
call God to witness, we only mean, that our conscience is
right, and that God and Gods vicar, our conscience, knows
it. So Lactantius: Meminerit Deum se habere testem,
id est, ut ego arbitror, mentem suam, qua nihil homini dedit
Deus ipse divinius. Let him remember that he hath God
for his witness, that is, as I suppose, his mind; than which
God hath given to man nothing that is more divine. In sum,
It is the image of God; and as in the mysterious Trinity, we
adore the will, memory, and understanding, and Theology contemplates three persons in the analogies, proportions, and correspondences, of them: so in this also we see plainly that Conscience is that likeness of God, in which he was pleased to make man. For although conscience be primarily
founded in the understanding, as it is the Lawgiver and
Dictator; and the rule and dominion of conscience fundatur in intellectu, is established in the understanding part;
yet it is also Memory, when it accuses or excuses, when it makes joyful and sorrowful; and there is in it some mixture
of will, as I shall discourse in the sequel; so that conscience
is a result of all, of Understanding, Will, and Memory.
(pp. 1-2)",,17644,"","""For although conscience be primarily founded in the understanding, as it is the Lawgiver and Dictator; and the rule and dominion of conscience 'fundatur in intellectu', is established in the understanding part; yet it is also Memory, when it accuses or excuses, when it makes joyful and sorrowful; and there is in it some mixture of will, as I shall discourse in the sequel; so that conscience is a result of all, of Understanding, Will, and Memory.""",Inhabitants,2013-06-11 21:13:07 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 17:16:20 UTC,"3. But these high and great expressions are better in the Spirit than in the letter; they have in them something of institution, and something of design, they tell us that Conscience is a guard and a guide, a rule and a law set over us by God, and they are spoken to make us afraid to sin against our conscience, because by so doing we sin against God; he having put a double bridle upon us, society and solitude, that is, company and our selves, or rather God and Man; it being now impossible for us to sin in any circumstances, but we shall have a reprover: [GREEK], as Hierocles said well; that neither company may give countenance nor excuse to sin, or solitariness may give confidence or warranty; for as we are ashamed to sin in company, so we ought to fear our conscience, which is God's Watchman and Intelligencer.
(p. 2)",,17650,"","""But these high and great expressions are better in the Spirit than in the letter; they have in them something of institution, and something of design, they tell us that Conscience is a guard and a guide, a rule and a law set over us by God, and they are spoken to make us afraid to sin against our conscience, because by so doing we sin against God.""","",2010-01-12 17:16:20 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 17:35:40 UTC,"7. When God sent the Blessed Jesus into the world to perfect all righteousness, and to teach the world all his Fathers will, it was said, and done, I will give my laws in your hearts, and in your minds will I write them; that is, you shall be governed by the law of natural and essential equity and reason, by that law which is put into every mans nature ; and besides this, whatsoever else shall be superinduc'd, shall be written in your minds by the Spirit, who shall write all the laws of Christianity in the Tables of your consciences. He shall make you to understand them, to perceive their relish, to remember them because you love them, and because you need them, and cannot be happy without them: he shall call them to your mind, and inspire new arguments and inducements to their observation, and make it all as natural to us, as what we were born with.
(p.3)",,17654,"Marginal citation of Heb 10.16, Jer 31 33.","""When God sent the Blessed Jesus into the world to perfect all righteousness, and to teach the world all his Fathers will, it was said, and done, 'I will give my laws in your hearts, and in your minds will I write them;' that is, you shall be governed by the law of natural and essential equity and reason, by that law which is put into every mans nature ; and besides this, whatsoever else shall be superinduc'd, shall be written in your minds by the Spirit, who shall write all the laws of Christianity in the Tables of your consciences.""","",2010-01-12 17:36:47 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 17:59:09 UTC,"8. Our mind being thus furnished with a holy Rule, and conducted by a divine guide, is called Conscience; and is the same thing which in Scripture is sometimes called the heart*; there being in the Hebrew tongue, no proper word for Conscience, but in stead of it they use the word [HEBREW] the heart; Oftentimes also thine own heart knoweth, that is, thy conscience knoweth, that thou thyself hast cursed
others, so in the New Testament, Beloved, If our hearts condemn us not, then have we peace towards God, viz. If in our own consciences we are not condemned. Sometimes it is called Spirit*, the third ingredient of the constitution of a Christian; the Spirit, distinct from Soul and Body. For as our Body shall be spiritual in the Resurrection, therefore, because all its offices shall intirely minister to the spirit, and converse with spirits, so may that part of the soul, which is wholly furnished, taught, and conducted by the Spirit of grace, and whose work it is wholly to serve the spirit, by a just proportion of reason be called the Spirit. This is that which is affirmed by S. Paul, The word of God sharper than a two-edged sword, dividing the soul and the spirit; that is, the soul is the spirit separated by the word of God, instructed by it, and, by relation to it, is called the spirit. And this is the sence of Origen, Testimonio sane conscientiae uti Apostolus dicit eos qui descriptam continent in cordibus legem, &c. The Apostle says, that they use the testimony of conscience, who have the law written in their hearts. Hence it is necessary to enquire what that is which the Apostle calls conscience, whether it be any other substance than the heart or soul? For of this it is otherwhere said that it reprehends, but is not reprehended, and that it judges a man, but itself is judged of no man: as John saith, If our conscience condemn us not, then have we confidence towards God. And again, S. Paul himself saith in another place, Our glorying is this, even the testimony of our conscience; because therefore I see so great a liberty of it, that in good things it is always glad and rejoices, but in evil things it is not reproved, but reproves and corrects the soul it self to which it does adhere; I do suppose that this is the very spirit, which by the Apostle is said to be with the soul, as a pedagogue and social governor, that it may admonish the soul of better things, and chastise her for her faults, and reprove her: Because no man knows the things of a man but the spirit of a man which is in him; and that is the spirit of our conscience, concerning which, he saith, That spirit gives testimony to our spirit. So far Origen.
(p.3)",,17655,"","""Our mind being thus furnished with a holy Rule, and conducted by a divine guide, is called Conscience; and is the same thing which in Scripture is sometimes called the heart.""","",2010-01-12 17:59:09 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:01:22 UTC,"8. Our mind being thus furnished with a holy Rule, and conducted by a divine guide, is called Conscience; and is the same thing which in Scripture is sometimes called the heart*; there being in the Hebrew tongue, no proper word for Conscience, but in stead of it they use the word [HEBREW] the heart; Oftentimes also thine own heart knoweth, that is, thy conscience knoweth, that thou thyself hast cursed
others, so in the New Testament, Beloved, If our hearts condemn us not, then have we peace towards God, viz. If in our own consciences we are not condemned. Sometimes it is called Spirit*, the third ingredient of the constitution of a Christian; the Spirit, distinct from Soul and Body. For as our Body shall be spiritual in the Resurrection, therefore, because all its offices shall intirely minister to the spirit, and converse with spirits, so may that part of the soul, which is wholly furnished, taught, and conducted by the Spirit of grace, and whose work it is wholly to serve the spirit, by a just proportion of reason be called the Spirit. This is that which is affirmed by S. Paul, The word of God sharper than a two-edged sword, dividing the soul and the spirit; that is, the soul is the spirit separated by the word of God, instructed by it, and, by relation to it, is called the spirit. And this is the sence of Origen, Testimonio sane conscientiae uti Apostolus dicit eos qui descriptam continent in cordibus legem, &c. The Apostle says, that they use the testimony of conscience, who have the law written in their hearts. Hence it is necessary to enquire what that is which the Apostle calls conscience, whether it be any other substance than the heart or soul? For of this it is otherwhere said that it reprehends, but is not reprehended, and that it judges a man, but itself is judged of no man: as John saith, If our conscience condemn us not, then have we confidence towards God. And again, S. Paul himself saith in another place, Our glorying is this, even the testimony of our conscience; because therefore I see so great a liberty of it, that in good things it is always glad and rejoices, but in evil things it is not reproved, but reproves and corrects the soul it self to which it does adhere; I do suppose that this is the very spirit, which by the Apostle is said to be with the soul, as a pedagogue and social governor, that it may admonish the soul of better things, and chastise her for her faults, and reprove her: Because no man knows the things of a man but the spirit of a man which is in him; and that is the spirit of our conscience, concerning which, he saith, That spirit gives testimony to our spirit. So far Origen.
(p. 3)",,17656,"","""The Apostle says, that they use the testimony of conscience, who have the law written in their hearts.""","",2010-01-12 18:01:22 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:04:16 UTC,"8. Our mind being thus furnished with a holy Rule, and conducted by a divine guide, is called Conscience; and is the same thing which in Scripture is sometimes called the heart*; there being in the Hebrew tongue, no proper word for Conscience, but in stead of it they use the word [HEBREW] the heart; Oftentimes also thine own heart knoweth, that is, thy conscience knoweth, that thou thyself hast cursed
others, so in the New Testament, Beloved, If our hearts condemn us not, then have we peace towards God, viz. If in our own consciences we are not condemned. Sometimes it is called Spirit*, the third ingredient of the constitution of a Christian; the Spirit, distinct from Soul and Body. For as our Body shall be spiritual in the Resurrection, therefore, because all its offices shall intirely minister to the spirit, and converse with spirits, so may that part of the soul, which is wholly furnished, taught, and conducted by the Spirit of grace, and whose work it is wholly to serve the spirit, by a just proportion of reason be called the Spirit. This is that which is affirmed by S. Paul, The word of God sharper than a two-edged sword, dividing the soul and the spirit; that is, the soul is the spirit separated by the word of God, instructed by it, and, by relation to it, is called the spirit. And this is the sence of Origen, Testimonio sane conscientiae uti Apostolus dicit eos qui descriptam continent in cordibus legem, &c. The Apostle says, that they use the testimony of conscience, who have the law written in their hearts. Hence it is necessary to enquire what that is which the Apostle calls conscience, whether it be any other substance than the heart or soul? For of this it is otherwhere said that it reprehends, but is not reprehended, and that it judges a man, but itself is judged of no man: as John saith, If our conscience condemn us not, then have we confidence towards God. And again, S. Paul himself saith in another place, Our glorying is this, even the testimony of our conscience; because therefore I see so great a liberty of it, that in good things it is always glad and rejoices, but in evil things it is not reproved, but reproves and corrects the soul it self to which it does adhere; I do suppose that this is the very spirit, which by the Apostle is said to be with the soul, as a pedagogue and social governor, that it may admonish the soul of better things, and chastise her for her faults, and reprove her: Because no man knows the things of a man but the spirit of a man which is in him; and that is the spirit of our conscience, concerning which, he saith, That spirit gives testimony to our spirit. So far Origen.
(p. 3)
",,17657,"","""I do suppose that this is the very spirit, which by the Apostle is said to be with the soul, as a pedagogue and social governor, that it may admonish the soul of better things, and chastise her for her faults, and reprove her.""","",2010-01-12 18:04:16 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:05:28 UTC,"8. Our mind being thus furnished with a holy Rule, and conducted by a divine guide, is called Conscience; and is the same thing which in Scripture is sometimes called the heart*; there being in the Hebrew tongue, no proper word for Conscience, but in stead of it they use the word [HEBREW] the heart; Oftentimes also thine own heart knoweth, that is, thy conscience knoweth, that thou thyself hast cursed
others, so in the New Testament, Beloved, If our hearts condemn us not, then have we peace towards God, viz. If in our own consciences we are not condemned. Sometimes it is called Spirit*, the third ingredient of the constitution of a Christian; the Spirit, distinct from Soul and Body. For as our Body shall be spiritual in the Resurrection, therefore, because all its offices shall intirely minister to the spirit, and converse with spirits, so may that part of the soul, which is wholly furnished, taught, and conducted by the Spirit of grace, and whose work it is wholly to serve the spirit, by a just proportion of reason be called the Spirit. This is that which is affirmed by S. Paul, The word of God sharper than a two-edged sword, dividing the soul and the spirit; that is, the soul is the spirit separated by the word of God, instructed by it, and, by relation to it, is called the spirit. And this is the sence of Origen, Testimonio sane conscientiae uti Apostolus dicit eos qui descriptam continent in cordibus legem, &c. The Apostle says, that they use the testimony of conscience, who have the law written in their hearts. Hence it is necessary to enquire what that is which the Apostle calls conscience, whether it be any other substance than the heart or soul? For of this it is otherwhere said that it reprehends, but is not reprehended, and that it judges a man, but itself is judged of no man: as John saith, If our conscience condemn us not, then have we confidence towards God. And again, S. Paul himself saith in another place, Our glorying is this, even the testimony of our conscience; because therefore I see so great a liberty of it, that in good things it is always glad and rejoices, but in evil things it is not reproved, but reproves and corrects the soul it self to which it does adhere; I do suppose that this is the very spirit, which by the Apostle is said to be with the soul, as a pedagogue and social governor, that it may admonish the soul of better things, and chastise her for her faults, and reprove her: Because no man knows the things of a man but the spirit of a man which is in him; and that is the spirit of our conscience, concerning which, he saith, That spirit gives testimony to our spirit. So far Origen.
(p. 3)",,17658,"","""Because no man knows the things of a man but the spirit of a man which is in him; and that is the spirit of our conscience, concerning which, he saith, That spirit gives testimony to our spirit.""","",2010-01-12 18:05:28 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:19:10 UTC,"9. Thus, conscience is the Mind, and God writing his laws in our minds, is, informing our conscience, and furnishing it with laws, and rules, and measures, and it is called by S. Paul, [GREEK], the law of the mind; and though it is once made a distinct thing from the mind (as in those words, Their minds and consciences are defiled) yet it happens in this word as in divers others, that it is sometimes taken largely, sometimes specifically and more determinately: the mind is all the whole understanding part, it is the memory; so Peter called to mind the word that Jesus spake,that is, he remembered it. It is, the signification or meaning, the purpose or resolution. No man knoweth the mind of the spirit, but the spirit. It is the discursive or reasoning part; Mary cast in her mind what manner of salutation this should be. It is the assenting and determining part; let every man be fully persuaded in his own mind: and it is also taken for Conscience, or that Treasure of rules which
are in order to practice. And therefore, when S. Paul intended to express the anger of God punishing evil men with evil consciences and false perswasions, in order to criminal actions, and evil worshippings, he said, God gave them over, [GREEK], to a reprobate mind, that is, to a conscience evil perswaded, furnished with false practical principles; but the return to holiness, and the improvement of a holy conscience, is called, a being renewed in the spirit of our mind, [GREEK], the renovation of the mind.
(p. 4)",,17659,"","""Thus, conscience is the Mind, and God writing his laws in our minds, is, informing our conscience, and furnishing it with laws, and rules, and measures, and it is called by S. Paul, [GREEK], the law of the mind.""","",2010-01-12 18:20:02 UTC,"Book I, Chapter I"
6667,"",Reading in Google Books,2010-01-21 20:10:41 UTC,"That although I have but troublesome Kingdoms here, yet I may attaine to that Kingdome of Peace in My Heart, and in thy Heaven, which Christ hath Purchased, and thou wilt give to thy Servant (though a Sinner) for my Saviours sake, Amen.
(p. 6)",,17678,"","""That although I have but troublesome Kingdoms here, yet I may attaine to that Kingdome of Peace in My Heart, and in thy Heaven, which Christ hath Purchased, and thou wilt give to thy Servant (though a Sinner) for my Saviours sake, Amen.""","",2010-01-21 20:10:41 UTC,I. Upon His Majesties calling this last Parliament.