Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	arise_v	peace_n	quiet_a	1,003	5	9.8165	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01972	An exposition on the vvhole fifth chapter of S. Iohns Gospell also notes on other choice places of Scripture, taken by a reuerend diuine, now with God, and found in his study after his death, written with his owne hand ...	Gouge, William, 1578-1653.; Pemble, William, 1592?-1623.	1630 (1630)	STC 12114; ESTC S103283	240,568	389

good Conscience That shee subiect her selfe for conscience sake this the Church doth obeying Christ because of her place and because it is pleasing to him though there were no other motiue in the world So must wiues obey for conscience of Gods Cōmandement and for that their husbands stand in the roome of Christ and not as many doe for by-respects for feare for praise for hope that their husbands will let them haue what they desire and such like for heereby appeares a maine difference betweene religious and meere naturall women Rom. 13.5 Constancy This makes all other duties perfect and 〈◊〉 the Crowne on them therefore wiues must not ●hinke it sufficient to h●ue done well but they must continue to doe well still and not as many wiues who at the first haue beene subi●ct and obedient to their husbands but aferwards haue growne stubborne and ●o lost the com●ort of their good beginning by a badde ending Ezek. 18.24 Such a one it seemes Mich●l was Compare 1 Sam· 19.11 c. with 2 Sam. 6.20 Obiect But the wife will say If my husband were to mee as Christ is to the Church that is a wise and religious man then I could obey him but otherwise I cannot Answ Shee must more regard his place than his person for by vertue of his place hee carrieth the glorious Image of Christ though in regard of his qualities and conditions he may beare the ●mage of the diuell like as wee see other inferiours obey their superiours but the 1 Pet. 3.1 puts all out of doubt In euery thing ver 24. The extent which is not so generall but that a limitation must be vnderstood otherwise it will bee contrary to many other places in Scripture as Acts 5.29 But it is layd downe in these generall tearmes 1 To shew the large authority of the husband 2 Because the wife ought to obey in all things that is euery thing that the husband by vertue of his place may command and not onely in some things which shee best liketh of So that in briefe by this generality not Gods will but the wifes will is excluded From this ground arise two conclusions 1 That the wife labour to bring her iudgement and will in subiection to the will and iudgement of her husband Not onely in things necessary which are expresly commanded by the Word of God but also in things indifferent for she must think her husband to be wiser than her selfe both for his sexe and place 2 Though in iudgement shee cannot thinke that to be meere which her husband commands yet shee must yeeld in outward action in things indifferent for peace and qu●et sake Neuerthelesse shee may perswade and indeed the husband ought to heare her as the Shunamites husband did 2 Kings 4.23 The reason is 1 Because hereby is her subiection manifested that it is for conscience in regard of her husbands place and authority for if it be in things commanded shee must doe it whether her husband will or no. 2 For the peace and quiet of families for from hence we see arise many contentions and brawlings that the wife will not yeeld in such indifferent matters Vers 23 24. For the husband is the wiues head euen as Christ is the head of the Church and the same is the Sauiour of his body Therefore as the Church c. THese words containe in briefe fiue Reasons to vrge and presse the former duties 1 Drawne from the husbands authority because the husband is in the Lords stead and roome 2 Vnder a metaphor B●cause the husband is the wiues head 3 Because heerein hee doth resemble Christ 4 That by vertue of his place hee is a sauiour of his wife 5 The example of the Church The first reason is a cleare point by that generall rule that all who haue any lawfull authority ouer other they are as gods vnto them as Moses is said to bee to Aaron Hence arise two conclusions 1 That the wife in subiecting her selfe to her husband subiects her selfe to Christ 2 That in refusing subiection to her husband shee refuseth subiection to Christ prooued by example of Christ himselfe Mat. 11.40 Iohn 5.23 of Ministers 2 Cor. 5.20 Luke 10.16 1 Sam. 8.7 In thus doing wiues shall be the wiues of Christ Iesus Now if wee consider duly this reason we shall see how strong a motiue it is to perswade wiues to performe this duty of obedience 2 1 Cor. 11.3 This reason sheweth that the husband is to the wife as the head of a naturall body is to it hee is more eminent in place more excellent in dignity he hath power to rule and gouerne and therefore it stands with the law of nature that the wife doe submit her selfe 1 Cor. 11.14 3 For the further vrging and pressing the former reason it is added that the husbād herein hath a fellowship and copartnership with Christ and they are brethren in office And though there be an infinite disparity betweene Christ and the husband yet may there be a resemblance where is no parity and a similitude where there is no equality and therefore this hinders not that fellowship Hence two conclusions 1 That hee is vnto his wife as Christ to the Church and therefore subiection is as well due vnto the husband by the wife as subiection by the Church to Christ 2 That they that do subiect themselues to their husbands doe honour Christ they that impeach the authority of their husbands impeach the authority of Christ yea the very place of the head in a naturall body as we see he that impeacheth the authority of one Magistrate impeacheth the authority of all in the same degree See Ester 1.16 Corollary 1 That Christ will surely maintaine the husbands authority as Magistrates in the like case will doe one of another Wherefore though the husband himselfe forbeare yet may stout and rebellious wiues iustly feare the reuengement of Christ 4 The fourth reason sheweth that the husband hath this authority not so much for himselfe and for his wife 's good The name of Sauiour is properly and truely applyed to Christ Math. 1.21 Luke 2.22 Acts 4.12 Luke 1.69 and 2.30 He is called saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But heere in some sence it is applyed to the husband in that hee is to protect his wife to defe●d her from hurt and danger to prouide for her c. And indeed the head is vnited to the body for this cause not onely for the authority and soueraignety but for the good and benefit of it Hence wee see 1 That the subiection of the wife is for her owne good 2 That they who refuse to be subiect as they are iniurious to themselues so they are vngratefull to their husbands 5 Taken from the example of the Church which if either example it selfe which wee see is of great force both without and against precept or if the warrantable example of the Church that is of good and perfect men can preuaile it ought much

closeth vp the eyes of a mans reason so that be the proofes and euidences neuer so plaine yet he cannot be perswaded in his heart Vse Not to thinke any thing the worse of the truth though men beleeue it not for few there are that will beleeue Esay 53.1 Rom. 10.16 but the truth of the Gospell depends not vpon man but vpon God Rom. 3.4 Wherefore wee ought not as many doe to stagger and doubt of the truth because Papists and others after so much writing and disputing and so plaine euidence on our sides will not yet beleeue but still write and euen die in defence of their errors For what if an Heretike bee burnt at a stake shall we thinke euer the better of his heresie or on the worse of Gods truth God forbid Let vs rather looke vpon the Word of God and so ground our selues thereon and consider withall what a man is if God giue him ouer to the diuell to incredulity obstinacy and hardnesse of heart Receiued They heard the Word preached and the truth of it proued vnto them oftentimes by Christ yet they remained incredulous and obstinate Which first as it serues to aggrauate their hardnesse of heart and vnbeliefe Secondly so it yeelds vnto vs this obseruation That incredulity and obstinacy against plaine euidence of truth is not onely proper to the profane and infidels but to many of them also that vse to heare the Word preached to frequent Sermons c. as the Iewes did Ezek. 33.31 32. Vers 33. He that hath receiued his testimony hath set to his seale that God is true 34. For he whom God hath sent speaketh the words of God For God giueth not the Spirit by measure vnto him 35. The Father loueth the Sonne and hath giuen all things into his hand 36. He that beleeueth on the Sonne hath euerlasting life and he that beleeueth not the Sonne shall not see life but the wrath of God abideth on him THese verses containe a declaration of Faith which is se● downe first by the nature and obiect of it He that hath receiued his testimony Secondly by the excellency of which is laid downe by the effect hath set to his seale that God is true Which is confirmed by a reason in the next words For he whom God hath sent speaketh the Words of God and this strengthened with another reason For God giueth not the Spirit by measure vnto him The 35. verse layes downe first the ground of this latter reason why God giues him the Spirit without measure The Father loueth the Sonne Secondly a fruite of this loue and hath giuen all things into his hand Thirdly Faith is declared by the benefit that comes by it namely life euerlasting which is further amplified by the contrary of vnbeliefe what hurt followes vpon viz. the wrath of God vers 36. He that receiueth his testimony Here Faith is described by the nature and obiect of it which is the testimony of Christ that is the Gospell whereof Christ is the Author The point of doctrine hence arising is that true faith is onely grounded vpon the Word of God as Ioh. 17.8 That faith which relyes vpon mans word and authority brings no honour to God nor comfort to our owne consciences Hath set to his seale that God is true Here is the excellency of faith shewed by the effect That faith ratifieth and confirmeth the truth of God as Abrahams faith is said to glorifie God Rom. 4.20 whereas vnbeliefe makes God a lier 1. Ioh. 5.10 But how can faith seale vp the truth of God or infidelity impeach it Indeed the truth of God doth not depend vpon man but vpon the immutability of Gods will yet Faith is said to ratifie and confirme it first in regard of the manifestation of the truth of God to others as among men hee that beleeueth another doth manifest to the world that accounts him a true and trusty man Secondly because it assures and ascertaines vnto our owne hearts and consciences the truth of God Thirdly in regard of Gods acceptation Infidelity doth impeach the truth of God not that indeed an vnbeleeuing man can make God a lyer but because he doth his vttermost endeauour as much as in him lyeth to make him a lyer by denying and doubting of his truth This affoords many instructions first that of all other graces Faith is the most necessary for a mans own self because by it we apply the promises of God and the merits of Christ vnto our consciences Secondly that likewise none is more excellent because it confirmes the pretious truth of God Thirdly that this is the most acceptable grace because it sanctifies all other without it it is impossible to please God Fourthly this shewes the great respect that God hath to man that hee doth accept a testimony from him Fifthly againe that faith doth on our part to God that which the Spirit doth on Gods part to vs this assures vs of Gods truth that seales vp the truth of God as Christ by his Spirit is knit and vnited to vs wee by faith to him Vers 34. For he whom God hath sent speaketh the words of God for God giueth not the Spirit by measure vnto him FOr he whom God hath sent speaketh the words of God Here is laid downe a reason of that which was spoken of the excellency of faith in sealing vp the truth of God drawne frō the office of Christ The reason stands thus He that receiueth his testimony whom God hath sent and who speaketh the words of God hee sealeth that God is true but hee that receiueth Christs testimony receiueth his testimony that is sent from God and that speaketh the words of God Therefore he that receiueth the testimony of Christ sealeth that God is true Or more briefly thus Christs testimony are the words of God therefore he that receiueth Christs testimony sealeth that God is true This 34. verse then containeth two parts First the Office of Christ with the condition or effect of it Secondly the gifts of Christ and the quantity of them The Office is set downe in these words He whom God hath sent Which phrase of sending is generally applyed to all the Messengers and Ministers of God from time to time both before and after Christ 2. Chron. 24.19 Ioh. 1.6 Ioh. 13.20 And it notes three things First the kind and quality of their Office that they are Ministers and Messengers Secondly the warrant of their calling God sends them Thirdly that they are deputed and set apart to that calling But particularly it is here vnderstood of Christ and in the generall it setteth forth thus much That Christ tooke not vnto him this Calling and Office of himselfe but God did appoint him as the Apostle prooues Heb. 5.4 5 6. More particularly it sheweth that Christ was sent from heauen euen from the bosome of his Father to take flesh vpon him to declare vnto vs the secret counsell of God and to work our redemption as Gal. 4.4 Ioh.

24. and 〈◊〉 will keepe vs as it kept Ioseph Gen. 39.9 Cohabitation is that the h●sband and wife dwell together enioying the mutuall h●●pe and comfort one of another 1 Pet. 3.7 1 Cor. 7.12 13. Where the Apostle vseth an argument which if it hold in those marriages where one party is an Infidell much more then where both are Christians and this was meant Gen. 2. vlt. in that commandement that a man should leaue all and cleaue to his wife and this is the ground thereof Reason is twofold drawn partly from the benefits that come by Cohabitation as first because all marriage duties are hereby better performed loue increased and preserued the gifts and graces bestowed on either of them shall be better obserued and so God shall be more praysed and glorified their affections more neerly knit together for absence doth alienate affectio●s c. Partly from the hurts proceeding from the neglect thereof 1 A neglect of the duties of marriage 2 A hinderance of breeding and begetting holy seed 3 A lying open to the snares and temptations of Satan to many noysome lusts and occasion of falling into adultery Now this is absolutely necessary 1 By consequent because it giueth occasion to adultery wherby marriage is broken 2 Simply in it selfe in the vttermost extent If it be an obstinate wilfull and finall desertion it doth directly breake the bond But will some say How shall we know whether it be such a desertion or no We may know it by these two signes 1 By the open profession of the party forsaking as if he be a Papist c. and ●o refuse obstinately to abide and dwe●l amongst those that are truely religious Heereby hee manifestly proc●aimes that his departing and desertion is obstinate and that hee will neuer returne againe 1 Cor. 7.15 2 By the continuance in this separation as is further manifested by the comparing it with the statutes of Colledges from which i● any one abs●nt himselfe for such and such a time without giu●ng notice thereof and without any necessity this his separation an● desertion is adiudged wilfull and hee expuist ipso facto So the Lawes of the Land haue determined vpon seuen yeeres absence Obiect But there is nothing for which a man may put away his wife or shee her husband but onely for adultery and so not for desertion Answer Indeed nothing doth dissolue the band by diuorce and putting away but adultery of which the places Math. 5. Mat. 19. are to be vnderstood but yet besides this there are other causes whereby wedlocke is dissolued as namely death and so also by desertion in which case vpon complaint the Magistrate doth relieue the innocent party wronged Quest Whether it be simply vnlawfull or no to be absent for a time No if it be not in the vttermost extent 2 If it be with mutuall consent 2 Kings 4.22 Pro. 7.19 20. 3 If it be for weighty affaires either for family or other occasions by vertue of ones calling as of Courtiers Lawyers Mariners c. 4 If it be for an ineuitable impediment and necessity as if a man be taken captiue or the like But these cautions in all must be obserued that it be a departing with griefe and sorrow euen as if it were a pulling of one member from another 2 That there be a returne againe so speedily as possibly they may and lastly in the time of their absence to supply their presence by frequent intercourse of letters sending tokens of mutuall loue and enquiring of one anothers wellfare c. From hence wee may learne first the erronious opinion of the Canonists that hold that there is nothing that doth breake the band neither adultery nor desertion yet they hold many causes of separation from bed and boord so the band shall remaine yet they shall haue no meanes of performance of marriage duties 2 This condemnes them that thinke themselues neuer well and merry but in the absence one of another as they that 〈◊〉 abroad when their wiues are at home and such as send their wiues into the countrie c. The other common du●●es that are meet and co●uenient and indeed nec●ssary for the well being a●d comfortable good religious a●d peac●able estate of marriage and b●tter pr●●eruing of that knot These are twofold either as they are both ioyntly to performe to others either ●uch as they are mutually to performe one vnto ano●her And they are two 1 Loue Titus 2.4 2 Prouident care for the good one of another This loue is the bond of perfection Col. 3. and it is the ground of all other good duties and the cheerefull and ready performance of them So that if any duties be neglect●d between them then hence may we gather the ground of it viz. want of loue But let vs s●e what kind of loue the Scripture heere requireth it must not bee a m●ere naturall loue or a worldly loue but it is a spiritua●l loue arising from obedience to Gods commandement and a conscience of his ordinance That loue that is for the things of this world as for honour riches beauty c. is fading and continues not because take away the cause take away the ●ffect those worldly things decaying the loue thereof must also needes decay farewell it But the spirituall loue grounded vpon the consideration of Gods ordinance is firm and constant and lasteth alwaies because th●y consid●r that God hath ioyned them together and so because she is my wife because he is my husband c. ther●fore they loue one another This cōdemnes the vnnatural practice of those that cannot affect one another but loue any other rather then th●ir owne wiues and husbands yea because th●y are their husbands or their wiues as many will say I could loue him if he were not my husband or if shee were not my wife 2 Duty The former doth especially respect the affection this the action that they bee prouident and carefull one for the good of another Prou. 31.1 This good standeth in foure things 1 In the soule 2 In the body 3 In the goods 4 In the good name of one another in which the good or ill of one another doth consist for all together this is a generall meanes to be vsed namely Faithfull and daily prayer one for ano●her for the meanes to obtaine any blessing of God is pray●r Iames 5.16 This to be performed continually without ceasing so Gen. 25. Isaac prayed for the barrennesse of his wife And this must be done both inwardly by themselues in their secret prayers and also one with another So Isaac is said to haue prayed with or before his wife Gen. 25. 1 For the soule either to winne them and conuert them or to build them vp further being conuerted For the former see 1 Peter 3.1 1 Cor. 7. The reason is because this bond is not onely and so much for carnall respects as indeed for the good of the soule as for this respect they are called the bonds of