Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	brother_n	idol_n	weak_a	1,147	5	9.9884	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35951	An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...; Expositio analytica omnium Apostolicarum Epistolarum. English	Dickson, David, 1583?-1663.; Retchford, William.; Dickson, David, 1583?-1663. Epistle of Paul to the Hebrews.	1659 (1659)	Wing D1403; ESTC R7896	807,291	340

marry with pious affections and with a person that is a beleever and to one whom shee may by the Law of God for this it is to marry in the Lord so to marry that the blessing of God may bee expected Vers. 40. But shee is happier if shee so abide after my judgement and I think also that I have the Spirit of God Secondly Hee answers although it bee lawful yet it is not expedient for the most part especially when in danger of persecution or in present necessity Because shee shall bee more happy if shee abide in her Widowhood i. e. shee shall live in more tranquillity and void of troubles which second Marriages might create to her Modestly insinuating this his advice concerning the conveniency of it to bee divine hee strongly asserts that it most certainly conduceth to convenience for more is said than if hee had spoken this without extenuation CHAP. VIII THE Sixth ARTICLE CONCERNING THE AVOIDING OF THINGS offered to Idols THe sixth Article of the Epistle follows concerning the avoiding of things offered to Idols Chap. 8 9 10 Vers. 1. Now as touching things offered unto Idols wee know that wee all have knowledge knowledge puffeth up but charity edifieth The disputation which is contained in this Chapter consists in the answering of three Objections from whence it appears that it is not simply lawful to feed upon things offered to Idols The first Objection wee are sufficiently instructed by knowledge concerning the lawful use of things offered to Idols Therefore wee may lawfully eat of them Hee answers by way of concession and correction to this sense although any one knows his liberty in using things offered to Idols yet a bare knowledge is not sufficient unless it bee joyned with charity in use and practice because knowledge without charity puffeth up and makes them proud despisers of the Brethren that know but little but joyned with charity if edifies i. e. accommodates it self for the good of others Verse 2. And if any man think that hee knoweth any thing hee knoweth nothing yet as hee ought to know 3. But if any man know God the same is known of him Hee explains what hee had spoken by distinguishing betwixt him that knows with pride and him that knows with charity to God and his neighbour The one who hath knowledge joyned with pride knows nothing solidly because hee is puffed up with a vain opinion of his own knowledge but the other who hath knowledge joyned with love as hee is taught by God so hee is approved of by God that hee is truly knowing Vers. 4. As concerning therefore the eating of those things that are offered in sacrifice unto Idols wee know that an Idol is nothing in the world and that there is none other God but one The second Objection wee know that an Idol hath no divinity in it either externally or internally which is conceived to bee in him by those that offer things to the Idol or is feigned to bee represented in him Wee know also that there is no God but one Therefore seeing the Creatures of God may not bee polluted by us from the fictions of men it is not lawful to feed upon things offered to Idols Vers. 5. For though there bee that are called Gods whether in Heaven or in Earth as there bee gods many and Lords many 6. But to us there is but one God the Father of whom are all things and wee in him and one Lord Iesus Christ by whom are all things and wee by him Hee answers first by concession and confirmation of the antecedent laid down by the opposers For although they may bee in the words and opinion of men and may bee called caelestial and terrestial Gods and many Lords yet there is but one God and Lord viz. the Father by which name wee are brought to the other persons to wit the Son and the holy Spirit who are one God the begining of all Creatures from whom and the end of all to whom chiefly in respect of us who are beleevers and dedicated to his glory and one Mediatour Jesus Christ the same God with the Father by whom as by the Word of the Father all things were created and wee beleevers redeemed by him who therefore is said to bee Lord both in respect of creation and redemption Vers. 7. Howbeit there is not in every man that knowledge for some with conscience of the Idol unto this hour eat it as a thing offered to an Idol and their conscience being weak is defiled Secondly Hee answers by way of limitation denying that this measure of knowledge is in all that are converted because some have not yet manifestly laid down their old opinion concerning Idols but are touched with a certain reverence of the Idol whilst they eat things offered to Idols and so their weak consciences are defiled doubting whether they do well Therefore it is not simply lawful to feed upon things offered to Idols Vers. 8. But meat commendeth us not to God for neither if wee eat are wee the better neither if wee eat not are wee the worse Objection 3. But the eating of meats is in indifferent things placed without Religion in which liberty is granted to us For our eating and our not eating are both alike pleasing to God so far as it is for our health whether wee eat this or that meat Therefore wee are not here to bee barred of our liberty Vers. 9. But take heed lest by any means this liberty of yours become a stumbling block to them that are weak Hee answers that this is true indeed unless in case of scandal yet that hee sins who uses his liberty to the offence of his weak Brother Vers. 10. For if any man see thee which hast knowledge sit at meat at the Idols Temple shall not the conscience of him that is weak bee emboldened to eat those things which are offered to Idols This hee proves by four Reasons First Because in the praesupposed case the weak one is encouraged and ill instructed by the example of him that eats in the Idols Temple with knowledge without charity to the polluting of himself by eating things offered to Idols Therefore it is not simply lawful to eat things offered to Idols Vers. 11. And through thy knowledge shall the weak Brother perish for whom Christ died Because by so doing hee is destroyed for whom Christ died to wit as much as can bee by the intention and procurement of the practice of them that eat Therefore it is not simply lawful to eat things offered to Idols Vers. 12. But when yee sin so against the brethren and wound their weak conscience yee sin against Christ. Reason 3. Because in so doing wee sin not only against the Brethren whose conscience is wounded but also against Christ because it tends to the frustrating of the end of Christ death viz. so far as hee whom Christ hath redeemed that hee might bee saved hee that eats with offence endeavours what in him

For the earth is the Lords and the fulness thereof The reason is Because in that common condition they are the creatures of God sanctified to the use of the faithful and they were allowed a free use of them by the Lord of Heaven and Earth c. Vers. 27. If any of them that believe not bid you to a Feast and yee bee disposed to go whatsoever is set before you eat asking no question for conscience sake In like manner if any Believer bee invited to a Feast in the private house of an Unbeliever hee saith the Christian may eat without scruple of any meat that is set before him Vers. 28. But if any man say unto you This is offered in Sacrifice unto Idols eat not for his sake that shewed it and for conscience sake The earth is the Lords and the fulness thereof Hee excepts in case of scandal when either an Unbeliever or a weak Brother shall intimate that that mea● was sacrificed to Idols in which case hee wills them to forbear and sub-joyns seven Reasons Reason 1. Lest if thou eat after warning given thy weak brother who warned thee bee offended or lest the unbeliever bee hardened in his Idolatry if happily hee gave thee warning Is the Lords Reason 2. Other meats besides that wherein there is danger of offence God hath sanctified and because the Lord of the earth hath not granted power of using his creatures indifferently with the offence of any one Therefore in this case wee must not eat Vers. 29. Conscience I say not thine own but of the others for why is my liberty judged of another mans conscience Reason 3. If any one eats with offence Christian Liberty in eating will bee condemned of another mans conscience as prophane licentiousness Therefore in this case wee may not eat Vers. 30. For if I by grace bee a partaker why am I evil spoken of for that for which I give thanks Reason 4. Hee should sin against the Grace of God if hee should abuse the gift of God for every kind of meat is the gift of God as in the giving of Thanks before or after meat wee acknowledge so as to give occasion of speaking evil of him as if hee had no regard of another mans Soul Therefore wee must not eat in this case Vers. 31. Whether therefore yee eat or drink or whatsoever yee do do all for the glory of God Reason 5. Propounded by way of Precept In all our actions and therefore in eating and drinking wee must endeavour that God may bee glorified which is not done when wee eat with offence Therefore c. Vers. 32. Give none offence neither to the Jews nor to the Gentiles nor to the Church of God Reason 6. Wee must give offence to none whether they profess the true Religion or not Therefore in case of scandal wee ought not to eat Vers. 33. Even as I please all men in all things not seeking mine own profit but the profit of many that they may bee saved Reason 7. All are bound to imitate the Apostles example in all indifferent things who served not his own temporal profit but the Eternal Salvation of others Therefore as hee in such a case would not eat so are all bound not to eat this or that meat in case of scandal CHAP. XI THE SEVENTH ARTICLE CONCERNING ORDER AND DECENCY THe seventh Article of the Epistle concerning the observation of Order and Decency in the publike meetings of the Church There are two parts of the Chapter 1. About the comely habit of men and women in religious performances to vers 17. The other part concerning the right Administration of the Sacrament to the end Vers. 21. Bee yee followers of mee even as I also am of Christ. 2. Now I praise you Brethren that you remember mee in all things and keep the Ordinances as I delivered them unto you As concerning the first part hee premises a command to imitate him so far as hee followed Christ Hee also commends the Corinthians that for some time they observed the Doctrine and Precepts delivered to them partly by letter partly by his lively voice● concerning Religion and things which appertain thereunto so far at least that they deserved some commendation Vers. 3. But I would have you know That the head of every man is Christ and the head of the woman is the man and the Head of Christ is God Furthermore hee sub-joyns to the following admonition a maxim concerning order divinely stablished in the mystical body of the Church viz. that Christ is nearest subordinate to God as hee is God-man the Mediator and the Head of the Church and that the man next succeeds in dignity unto Christ and the woman to the man which so far as it appertains to the honour of the sex shee is made subordinate to the man as Head whereupon they may understand that order in Church-Assemblies is to bee observed Vers. 4. Every man praying or prophecying having his head covered dishonoureth his head It is apparent that the Corinthians did not sufficiently observe this order because their women in the publike Assemblies after the manner of Heathens laid aside their veils and the men covered their heads and faces they are said to pray and Prophesie who met publikely and consented to promote this publike Worship of God This uncomeliness hee reproves both in the men and women by nine Arguments Dishonours Argum. 1. The covering of the man is not agreeable to the dignity of his sex and against the honour of Christ whom hee ought to represent Therefore it is uncomely Vers. 5. But every woman that prayeth or Prophesieth with her head uncovered dishonoureth her head for that is even all one as if shee was shaven 6. For if the woman bee not covered let her also bee shorn but if it bee a shame for a woman to bee shorn or shaven let her bee covered Argum. 2. It is dishonourable to the Female Sex to lay aside her veil and against the dignity as well of her natural head as of her metaphorical head to wit the man to whom shee ows subjection for the honour of the Masculine Sex the reason whereof hee gives because it was not less unseemly for the woman to bee without her veil than to bee shorn Here therefore the woman is reproved for undecency which shee ought to amend Vers. 7. For a man indeed ought not to cover his head forasmuch as hee is the Image and Glory of God but the woman is the glory of man Argum. 3. The man seeing hee is the Glory of God and the representation of his glorious Excellency in respect of the woman over whom hee is appointed head ought to shew forth the Glory of God in his manly deportment Therefore hee must beware of this unseemliness in the use of a veil The woman Argum. 4. The woman is the glory of the man or the image of his dignity in whom as in a Glass the excellency of the man for whose

our liberty wee should disturb the Kingdome of Christ. Vers 18. For hee that in these things serveth Christ is acceptable to God and approved of men Argum. 6. They that use these as meat drink and the like indifferent things wisely to the service of Christ taking them by his leave and abstaining that the work of Christ may bee promoted are acceptable to God and men Therefore wee are to use our Christian liberty without offence Vers. 19. Let us therefore follow after the things which make for peace and things wherewith one may edifie another Argum. 7. By way of Consequence from the former Argument drawn by way of Exhortation So must wee use our liberty that by peace and edification of others the Kingdome of Christ may bee promoted Therefore wee must not use our Christian liberty but so far as it may bee most serviceable to peace and edification Vers. 20. For meat destroy not the work of God all things indeed are pure but it is evil for that man who eateth with offence Argum. 8. The work of God ought not to bee destroyed or the salvation of thy Brother brought into danger for a light matter as the use of a certain kind of meat at a certain time Therefore wee must not eat with offence All things Hee prevents an Objection Some might say all things are lawful i. e. those meats whereof wee speak Hee answers It is true considering the things by themselves but they are unlawful in case of scandal to him that eats with offence to them that are weak Vers. 21. It is good neither to eat flesh nor to drink Wine nor any thing whereby thy Brother stumbleth or is offended or is made weak Argum. 9. It is good to abstain from all meat and drink when there is danger that our Brother in the matter of Religion may bee made worse by our using meats and drinks Therefore in such a case wee ought to abstain Vers. 22. Hast thou Faith have it to thy self before God Happy is hee that condemneth not himself in that thing which hee alloweth Hee here meets with an Objection I have Faith concerning my liberty and it is necessary that I profess it Hee answers by denying that profession is necessary by way of fact in matter of scandal because liberty consists no less with abstinence than the use of the thing wherefore hee commands that the Objector bee content in such a case concerning the liberty of his Faith by an inward professing of it towards God Blessed Hee confirms his assertion by an Aphorism wherein the tenth Argument is contained Hee is blessed who in that hee certainly knows to bee lawful for him that hee may use it or refrain from it so using his liberty that by abusing of it to the offence of others hee make not himself guilty of condemnation Therefore in such a case wee must refrain Vers. 23. And hee that doubteth is damned if hee eat because hee eateth not of Faith for whatsoever is not of Faith is sin Argum. 11. There is danger lest a weak and doubtful person should bee drawn by the meer example of him that eats to eat with a doubting conscience and sin running headlong into the guilt of condemnation Therefore in such a case wee must abstain By this Argument hee deters the weak from eating with a doubtful conscience by the example of any man and hee deters the strong from unseasonable eating lest hee bee the cause of another mans sin and guilt Whatsoever Hee proves him to sin that eats with a doubting conscience because hee eats not of Faith or out of perswasion that the deed is lawful and whatever is not done of Faith that it may bee a lawful deed hee pronounceth it to bee sin CHAP. XV. THere are two parts of the Chapter In the former part the Apostle proceeds in his Exhortation to them that are weak in the Faith touching Christian Liberty how they should carry themselves towards the weak to vers 13. In the other part is contained the conclusion of the Epistle to the end Vers. 1. Wee then that are strong ought to bear the infirmities of the weak and not to please our selves That which concerns the first Because no agreement in differences about the use of things indifferent can probably bee expected without sin unless they that are strong carry themselves decently towards them that are weak in the use of their liberty Therefore hee exhorts that they would so do and bear the infirmities of the weak patiently bearing with them and by prudent counsel pardoning them as those that are weak in that matter The Arguments of his Exhortation are seven To bear Argum. 1. It 's the duty of the stronger both by the Law of Nature and by Divine Law to bear the burdens of the weak Therefore the strong in Faith in these things indifferent ought to bear with the infirmities of the weak Please Argum. 2. The stronger which refuse to perform this duty towards the weak will bee found guilty of self-love onely minding their own private advantages Therefore the weak are to bee born with Vers. 2. Let every one of us please his neighbour for his good to edification Argum. 3. Because every man is bound to please his neighbour when it may bee done to his edification and for his good Hee addes to Edification lest wee fall into sin for the sake of any one Vers. 3. For even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on mee Argum. 4. Whereby the former is confirmed from the example of Christ Christ not respecting his own profit but our infirmity and salvation pleased not himself but us which hee proves because our sins which in their nature are injuries unto God Christ bore that hee might free us from deserved punishments and hee put his shoulders to bear our burthen Therefore for the sake of them that are weak wee ought to depart from our right at least in things indifferent that they may bee saved Vers. 4. For whatsoever things were written aforetime were written for our learning that wee through patience and comfort of the Scriptures might have hope Hee proves that this example is to bee imitated from the general scope of the Scriptures which is our edification in faith and obedience by promises precepts and examples that wee in all our tribulation patiently obeying the Will of God might have consolation and hope through the Scriptures Vers. 5. Now the God of patience and consolation grant you to bee like-minded one towards another according to Christ Iesus Hee concludes the Argument with prayer that God who is the fountain of patience and comfort would give unto them the same affection one towards another according to the example of Christ i. e. that they might think the same thing according to the doctrine of Christ and might love one another for if love abounded there would bee agreement in things indifferent Vers. 6. That you may

of his prayers Therefore for this cause yee ought to beleeve in Christ. Vers. 16. If any man see his Brother sin a sin which is not unto death hee shall ask and hee shall give him life for them that sin not unto death There is a si● unto death I do not say that hee shall pray for it Argum. 13. Hee that beleeves in Christ not onely praying for himself but also out of love for his sinning brethren shall bee heard to whom through the merit of sin declining to destruction and perdition God will if hee bee but asked by a faithful man restore him to life Therefore c. Not unto death Hee excepts in case of the sin of the Holy Ghost When a Professor of the Faith or a Brother as to the external communion of the Church falls into open Apostacy from the Faith of Christ and maintains cruel ha●red against the Gospel and those that are faithful against the light of conscience illuminated once by the Holy Ghost hee commands not to pray for him that commits this sin when it may bee discerned It is called a sin unto death because eternal death follows that sin and hee that falls into it remains in it without repentance until hee is thrust down into Hell Vers. 17. All unrighteousness is sin and there is a sin not unto death Hee explains what hee had said that although all transgression of the Law is sin wherefore it deserves the wages of death yet death follows not all sin because all kind of sin is remitted except this sin which is called blasphemy against the Holy Ghost which was never remitted to any nor never shall Vers. 18. Wee know that whosoever is born of God sinneth not but hee that is begotten of God keepeth himself and that wicked one toucheth him not Argum. 14. Hee that is regenerate or truly beleeves in the Son of God is kept that hee sin not this sin yea nor doth hee lye alwaies intangled in any sin but by the grace of God and virtue of Gods seed remaining in him keepeth himself lest the Devil touch him to death with his sin Therefore yee must beleeve in Christ. Vers. 19. And wee know that wee are of God and the whole world lyeth in wickedness Hee applies this Argument by way of assumption from the proposition to their comfort and the comfort of the faithful to which hee writes and confirms it by five Reasons viz. that the faithful whereunto hee writes are kept together with hims●lf and shall be preserved in Faith and Obedience of the Gospel Wee know Reas. 1. Wee are certainly perswaded of our regeneration Therefore wee are perswaded that wee shall not sin that unpardonable sin neither shall bee in bondage to it but shall bee freed from the Devil fully through Christ. The World Reas. 2. Those that are of the world are onely in the power of that malicious Devil that hee may throw them headlong out of one wickedness into another Therefore wee who are translated out of the world into the Kingdome of God are not in the power of that malicious one but shall bee preserved as the free-men of God Vers. 20. And wee know that the Son of God is come and hath given us an understanding that wee may know him that is true and wee are in him that is true even in his Son Iesus Christ. This is the true God and eternal life Reas. 3. Wee are certain of the coming of Christ our Redeemer into the world who hath enlightened our minds with his grace and hath given us true Faith in God Therefore wee shall not sin unto death but shall bee preserved And wee Reas. 4. Wee have communion with God and Christ wherein wee are and dwell by Faith Therefore wee shall bee untouched by that sin This is Reas. 5. Christ is the very true God and Life eternal who in himself is Life and the fountain of life to be communicated to the faithful and also the Procurer Giver and Preserver of it Therefore wee are certainly perswaded of our perseverance and eternal salvation Vers. 21. Little children keep your selves from Idols Amen For the conclusion of the Epistle hee proposes a short admonition that they have a care and keep themselves from Idols in the plural number and that from all sorts of Idols which after any manner might thrust themselves into the place of truth or of the true God to draw them from beleeving of the true Doctrine or from the true worship or obedience of God under any pretence whatsoever and that so much the more because these Idols may bee obtruded upon the faithful by the Devil and his Ministers and by all possible cunning Therefore hee the more diligently commands them to watch and to keep themselves from them lest they should bee in any wise polluted by them but by name that they beware of Images wherein Antichrist will glory and by these deceive the world The second Epistle of IOHN Analytically expounded The Contents AS Luke writ the Book of the Gospel and the Acts of the Apostles to a certain noble Theophilus for the use of all the faithful So John wrote this familiar Epistle to one Noble and Holy Matrone and her children not onely that hee might appropriate the Doctrine which hee had commended in his former Epistle to the universal Church of the faithful to this private family but also that hee might teach the Pastors how they ought to teach publickly and from house to house from the Apostles example Act. 20 20. The parts of the Epistle are three the Preface containing the direction of the Epistle and Salutation to vers 4. An Exhortation to perseverance in the obedience of the Gospel or a constant exercise of Faith working by love to vers 12. The third is the conclusion Vers. 1. THe Elder unto the Elect Lady and her Children whom I love in the Truth and not I onely but also all they that have known the Truth The direction of the Epistle shews who to whom and with what minde hee wrote this Epistle The writer is Iohn the Apostle who makes no doubt of his authority in this family content with the title of the ordinary and common ministery hee calls himself an Elder by which name hee being now very antient hee also notes his age to the end that his admonition who could not live long by reason of his age might bee the more deeply fixed in them The person whereunto it is chiefly writ is the Elect Lady To signifie civil and due honour hee calls her Lady acknowledging her more happy spiritual condition in the Lord. Hee calls her Elect because in that this Matron had from the sincerity of her Faith declared her self to bee elect a farre more excellent commendation than that shee was accounted a Lady in a civil condition by men Her children are adjoyned because they were partakers with their Mother of the Grace of God in the knowledge of Christ. As for the mind of the