Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	david_n	heart_n	smite_v	1,341	5	9.6931	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13996	A discourse of death, bodily, ghostly, and eternall nor vnfit for souldiers warring, seamen sayling, strangers trauelling, women bearing, nor any other liuing that thinkes of dying. By Thomas Tuke.	Tuke, Thomas, d. 1657.	1613 (1613)	STC 24307; ESTC S100586	74,466	126

regard of God to whom he was to make satisfaction for vs whose roome he did willingly stand in yet Pilate had no iust cause to condemne him nor the Iewes to accuse him But suppose the Magistrate will take away a mans life without cause or for maintaining Gods cause may not a man resist take vp armes against him or practise his death No in no case for though he abuse his power yet thou maist not breake thy patience the misapplying of his authoritie must not make thee forget thy loyalty Dauids heart smote him when he did but cut the very coate of his Soueraigne Saul And Saint Peter saith It is acceptable if a man for conscience toward God endure griefe suffering wrongfully For hereunto saith hee that was willingly crucified with his heeles vpward for his masters sake yee are called for Christ also suffered for you leauing you an example that ye should follow his steps who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously Blessed are yee if yee suffer for righteousnesse And bee readie alwaies to giue an answere to euerie man that asketh a reason of the hope that is in you with meekenesse and reuerence hauing a good cōscience Yea feare not their feare neither be troubled But sanctifie the Lord God in your hearts For what praise is it if when yee bee buffeted for your faults ye take it patiently It is not indeede the praise of Martyrdome for non paena sed oausafacis Martyram the cause makes a Martyr and not the Crosse but if when ye doe well yee suffer wrong and take it patiently this is acceptable to God And thus much of Ciuill death sustained by the authoritie of the Magistrate who ought to be very wary how he smites remembring that it is more Prince-like to saue then to destroy and more difficult to reuiue one dead man then to kill a thousand liuing and that the smallest member is not to bee cutt from the body but for the fafety of the body and finally that the Emperour Theodosius Maluit sibi homines religione quàm timore a stringere thought it better to binde his Subiects to him by Religion then by terror For Multos timere debet quem multi timent he must needs feare many who will needes bee feared of many Quem multi timent pauci amant whom many doe feare few doe loue and quem quisque odit perijsse expedit But a Prince that is slow to punish and readie to reward and which is sory when hee is constrained to be seuere as it was spoken of Augustus Caesar doth most resemble the Prince of Princes and gaineth the loue of his Subiects which is saith Seneca Regi inexpugnabile munimentum an inuincible fortresse for the Kings protection But we haue too much digressed Thirdly there is a voluntary or rather a Wilfull Death when a man doth of purpose kill himselfe Of this death died Achitophel and Iudas who hanged thēselues such as desperately cut their owne throats throw themselues into Welles waters or burn themselues vp as she that seeing her goods and bagges consumed with fire ran in a rage into the fire and there dyed thus also dyed Empedocles a Sicilian Poet of whom Horace thus writeth Deus immortalis haberi Dum cupit Empedocles ardentem frigidus Aetnam Insiluit That is Whiles that Empedocles desired that men should count him an immortall God hee leapt into the flames of Aetna a Hill in Sicily whence ariseth most horrible smoke and flames of fire to the end that disappearing on the sudden from the sight of men he might haue beene thought to haue gone into heauen and to haue been a God as he did affirme vnto his fellow Citizens the people of Agrigentum But by the way marke the hap The flame as one saith more iust then hee discouered his imposture for it cast vp one of his pantables or sandals and so it was iusily coniectured that the poore ambitious wretch was there consumed Here sundry Questions are to be resolued First whether vpon any cause it be lawfull for a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill himselfe I answere no except God doe by speciall and extra ordinarie reuelation of his will command The reason is because a man is not created for himselfe but for God and no man is absolute and Soueraigne Lord of his owne life for wee are not our owne we are Christs our bodies and our soules are not ours but Gods as Saint Paul doth teach vs. Our bodies are the Temples of God if any man shall pull downe or destroy his Temple if he haue not expresse warrant for it God will him destroy The sixt Commandement saith Thou shalt not kill now he that killes himselfe kills a man therefore hee violates the lawe and so incurres the curse And whereas true fortitude is occupied about thinges that might ingender feare and because as Aristotle speaketh nothing is more terrible then Death it might seeme therefore that those which kill themselues are very valiant men and therefore to be commended as men indued with the vertue of true fortitude But in truth they are of all other most cowardly which doe kill themselues to auoide discredit shame pouertie torments for because they want discretion and courage to beare the crosse therefore out of passion and through saintnesse of Spirit they make themselues away This is the courage of an Hare which fearing to be rent in pieces of the Hounds runnes vnder the Hunter Which kinde of fatall foole-hardmesse Ouid doth elegantly set forth in these Verses Qui rapitur fatis quid praeter fat a requirit Porrigit ad spinas duraque saxa manus Accipitrem metuens pennis trepidantibus ales Audet in humanos fessa venire sinus Nec se vicino dubitat committere tecto Qua fugit infestos territa cerua canes He that the fates haue met with what doth he seek But things as fatall as the Fates hee met with He graspes the sharpest thornes roughest stones The tired Bird fearing the greedy Hauke Flyes to a man that is as greedy of her and so the Hind dreading the hoūds that chase her Takes vp some neighbour house as Fatall to her What valour was in the Fishes in the Fable which leapt out of the Frying panne into the fire What wisedome is it for a voiding shame to rush into a shamefull death Is this courage to kill thy selfe for feare of being killed by others Fortitude hath his name a Ferondo of bearing And men are called valiant saith Aristotle because they indure those things which are troublesome and bitter But saith he for a man to kill himselfe that hee might auoide pouertie or trouble doth not betoken courage but rather cowardice For it is the point of a feeble and effeminate spirit to