Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	day_n	keep_v	sabbath_n	1,672	5	10.1381	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91004	Syneidēsilogia ̇or, The doctrine of conscience, framed according to the points of the catechisme, in the Book of Common-Prayer. / By the Right Reverend Father in God, John Prideaux, late Lord Bishop of Worcester, for the private use of his wife.	Prideaux, John, 1578-1650.; N. Y.	1656 (1656)	Wing P3436; Thomason E1697_2; ESTC R203209	47,433	193

therefore the breach of these is accounted rather dishonesty then rude perjury Where 2. notice is to be taken that the party swearing be not uncapable by reason of infancy madnesse or distemper to take an Oath for the actions of such come not under the censure of the Court of Conscience 3. such usual forms of speech as these God is my judge God knowes I meant no harme before God I had no such thought or the like must be reckoned as Oathes whereas by my Faith or Troth or of my Soul or Honesty or Salvation or the like be but serious asseverations of respecting which religiously a Conscience must bee made Whence that Amen Amen verily verily must not be accounted an Oath of him that gave in charge in common conversation not to swear at all 4. Besides here the swearing by Creatures is no way approved by a Papist and discovers the heedlesse vanity of a Protestant worthy to be punished though not for Perjury yet for peevish profanesse As by the Heavens by our Lady by the Masse or by my George which binde yet make guilty the swearer in relation the Creatures have to the Creator 5. In regard whereof neither Pope Prince or Potentate hath any power to dispense for such cases are reserved onely to God whose interest Man must not presume to intrench upon except he will deal as the Devill did with our Saviour and take upon him to give all Kingdomes who had interest onely in Hells Dungeon 6. When therefore a contract by Oath is between Superior and Inferior Prince and Subject or Equall bargaining one with another or promises are made on conditions or by parties not in their owne disposition if the Superior dye or cease to be such or the parties concerned give up their interest or condition at first possible but after the contract prove unpossible or of scandalous or damnable consequence or the act of the party under government be disallowed by his lawfull Guardian the Oath may be truly said to be void and the Conscience disburdened of it not by mans dispensation or relaxation but by Gods disposition who hath appointed oathes as a part of his worship to end controversies not to intangle consciences 7. Lastly an oath taken to performe that is wicked as that of the Jewish Zealots to kill S. Paul or to abandone that which is good As a man to sweare he will never serve his Prince come neer his wife help his children or friends which by all tyes of religion and morality he is bound to doe the band lyes still upon his conscience to expiate his damnable rashnes in taking such an oath with all conscionable repentance not to execute that which he hath sworne lest by thinking to decline perjury he incurre a more damnable abomination Herod had better have broken his oath then so barbaroussly have murdered John Baptist And David blessed the advice of Abigail that was a meanes to put him off from that he had vowed to God to performe And Saul was content with the peoples mutiny in a manner that plucked Prince Jonathan away from undergoing the doome of fury under Zeales vizard C. V. Touching the fourth Commandement with what conscience can any say Lord have mercy upon us and incline our hearts to keepe this law when it is confessed that the day is changed and the praecise observation of the letter would necessarily cast us back upon the observation of the Jewish Sabbath turning our Sundayes into Saturdayes there being neither praecept nor promise to direct us otherwise D. In the Sabbath two things are considerable 1. the day and 2. rest The day by the analogy manifested in the commandement is to be one in seven according to the patterne given by God The rest is opposed to such worldly labour as might any way hinder it but not as though it were set aside to all employment or might be spent in sleep or idlenesse or that which we call pastimes but employed it must be in workes of sanctity not to be diverted or retarded by our selves or any that belong unto us in businesses of our ord●nary vocation This rest must ever be taken for morall for all mens consciences will give them that publick worship is as due to God and should be performed with more solemnity then private This cannot be done without time place so set that the assembling may be certain But the duty still remaining the day was alterable especially by him who professeth himself Lord of the Sabbath Mat. 12.8 Matth. 12.8 and therefore might well substitute the Lords day instead thereof This day the acts of the Apostles confirmed by the keeping of it and their successors have continued it as of divine ordinance in all Churches which so must stand Heb. 4.10 till it bring us to the perpetuall Sabbath of the Church triumphant When we say therefore at the recitall of this commandement Lord incline our hearts to keep this law our meaning is the morality of this law which is an enlivening as it were to all the rest not as the day was set the Jewes to be the seventh from the creation but as it was altered by our Saviour and his Apostles practise in regard of his glorious resurrection from that resting in the grave to which the Jewish Sabbath had reference So that typicall Saturday might well give place to that Sunday For which change those that call for a precept must learne that patternes may be as warrantable in matters of order as precepts in the Articles of the Creed the acts of the Apostles being as canonicall as the foure Evangelists In the same commandement C. VI. the text expressely giving in charge six dayes shalt thou labour and doe all that thou hast to doe what warrant may a pious conscience finde for keeping any holidayes any time of the weeke and sometimes with greater solemnity then the Lords day it self is celebrated D. Those words are not to be taken as a command but to be received in this sense I have allotted thee a vocation in whatsoever condition thou art and allow none to be idle but to walke as I have called him To performe which duty for thine owne occasions six dayes are allotted thee But the seventh I refer wholly for mine owne service and command all thy secular businesse to be laid aside the more punctually to attend on it Where we find that of the time left to our dispose if we upon good grounds for extraordinary blessings appoint a day or more for prayer praise and thanksgiving we have the patterne of the old Testament and the practise of our Saviour who honoured with his presence and preaching the feast of the dedication Jo 10.22 Macchab. 4.59 ordeined by the Machabees And for that we are taught and know that right deare in the sight of the Lord are the death of his Saints as their lives have been honourable And the righteous God hath so done and doth his marveilous

examples the rewards upon the fulfilling thereof and punishments attending the breaking of it The Moralities in Iob David and Solomon the exercise of patience devotions and all manner of wisdome in all cases whatsoever The Prophets beating down the wickedness of the times lead us to Christ whom the Gospels in the N. T. set forth as the Prophet Priest King on which the Church must wholly depend whose planting and progresse is set forth in the Acts of the Apostles doctrine laid down in the Epistles and expectances in the Revelation by a method so connected that none but prating fooles as the wise man termes such may carp at wherein the obscurities of some places are enlightned by the clearnesse of others or set as taskes for the industry of the greatest wits to beat down their pride and presumption that finding themselves over-mastered they may seek unto God by prayer for that they acknowledge themselves to come short of Whereupon the dissentions that arise prove the faults of the wranglers not the insufficiency of the rule no more then the different judgments of Artists doe the disorder-linesse of the coelestiall or terrestrial bodies Upon cansideration of the new covenant fore-told by Jeremy C. III. c. 31.33 and ratified by the Apostle to the Hebrews c. 8.10 wherein a plain promise is made of writing Gods Law so in mens hearts that they shall not need to teach one another because all shall be so gifted may not a weak Conscience be warped to think well of the Swenchfeldists and enthusiasticall Wrigelians of these times to lay aside the letter that the Spirit may act the more freely The old and new Covenant are both alike D. under hand and seal though the tenure be diverse the first was of Workes the other is of Faith for our Justification the one saith Doe this and live the other Believe in him that hath satisfied for thee and thou shalt be saved The spirit indeed is promised to lead us into all truth but not by frantick enthusiasmes but by the Scripture which is written for our learning and many times walketh under the name of the Spirit too God hath in these last dayes spoken unto us by his Son Hebr. 1. Joh. 5.39 Rom. 1.16 which is his Word and which alone ought to be our guide search ye the Scriptures is commanded us which are the conduit of Life and Power of God unto Salvation Thus we are taught of God not to inquire at the Oracles of our Lusts and Phantasies but of his word not to be led by conceipts of our owne framing but by the means of his prescribing the outward preaching of the Word and the inward operation of the Spirit to embrace it It is thought amongst many Learned Godly C. IV. and painfull Ministers that the bare reading of the Word in publick or private is not of power sufficient to beget Faith in the hearers what comfort shall any therefore finde in assemblies by scripture where there is no preaching Minister and how can I esteem of that my Conscience tells me will doe me no good Dilating upon a text of Scripture D. taken at adventure must not be taken for the onely preaching that begets Faith it may set an edge upon some hearers devotion but can adde no efficacy to the Text that is quick and powerfull of it selfe and sharper then any two edged sword to discerne the very thoughts and hearts intentions Heb. 4.12 Beside it is well known that Moses was held to be preached by the Apostle in that he was read in the Synagogue every Sabboth day Act. 15.21 Those that benefit not therefore by hearing the Text read which they may well rely upon will hardly be better edified by the glosse which may be as obscure as that and far more liable to exceptions And should not our Saviours and the Apostles Sermons instruct them better that often heare them reiterated with attention then a set speech of a man of meaner gifts that may be forgotten as soon as it is uttered and ofttimes is more intricate and obscure then the Text it indeavoured to explaine This must be taken not to detract from solid and seasonable preaching but for vindicating of the word read from the abatement and scorne too many put upon it in these evill dayes The Scripture being acknowledged to be the undoubted word of God C. V. conteining that counsel of his which he would have communicated unto all for their Salvation with what Conscience may any portion of it be kept back from being read in the Congregation as the Canticles with divers other parts of the Old Testament and most part of the Revelation in the New The not reading of some passages in Scripture in publick detract nothing from their Authority onely serve to put a difference between milke and stronger meat according to the stomachs that are to receive it I have many things to say unto you saith Christ to his Disciples but ye cannot bear them now What would the Hebrew titles the Higgaions Selahs c. in Davids Psalms benefit the auditory when the Teachers themselves cannot agree what to thinke of them So Genealogies in the Chronicles and the not understood praedictions in the Apocalipse which the Learned make use of the Vulgar may sooner cavill at them then in any sort be bettered by them How may any with a safe conscience endure the reading of the C. VI. Apocrypha in the Church especially when so many Chapters of Canonicall Scripture are laid aside that may supply the yearly course of reading with more sure Doctrine and more evident then from the Apocrypha can be expected In the titles of our Bibles D. the Apocrypha is sufficiently distinguished from the Canonicall Scripture so that the Chapters that are read out of it are not prescribed to set aside the Canonicall it being left to the choice of the Minister to reade such Chapters in their stead as he thinks fit And by reason of the consonancy of that which is read out of them with the Canon the respect by the antient given unto them and the instructiveness of the style some choice passages are read out of them as of ancient and received homilies making for the better explication of the Canon which those that most oppose them cannot deny but they may as well be approved as their comments upon a Text which 't is presumed they would not have to be taken as Canonicall How far may Scripture be conscionably used in exorcises in casting out C. VII or commanding Devills or in charms for curing of diseases or in preservatives in wearing it about us to protect us from severall dangers or inconveniences In such cases it may be used not at all D. otherwise then as the ground of prayer by which we must be supplicants to God that he would preserve and deliver us from all evill Naturall operations are not to be expected from the words of Scripture but morall

the Ministery of absolution and absolution of a lawfull Minister is to be accounted more then petitory which may be performed by any other pious friend but not authoritatively as it is said and by way of power For as a Judge who hath a lawfull commission from his superior that can grant it may absolve or condemn a party brought before him which another man perchance of more eminency may not doe for want of a calling to it so a Minister by vertue of his commission given him whose sins ye remit they are remitted unto them and whosoevers sins ye retaine they are retained Jo. 20.23 Matth. 18.18 provided alwayes that they goe not beyond the limits of their commission which considered as it should be by tender consciences would mould them to a greater regard of their spirituall guides and Prelates which now are so cast aside by those who know not or care not what in conscience they are most to look after How can that Creed be a perfect symbole of our Faith C. VII which leaves out the chiefe of all that Faith only justifieth and hath nothing concerning Predestination or Mans liberty of will concerning which so many consciences are and have been troubled The first Scruple is cleared by the first word of the Creed I beleeve D. Wherein the word Beleeve being the proper act of Faith sheweth that Faith is laid for the Ground that all the Articles that follow stand upon and I the first syllable requireth an application of every article to our selves So that in this sense they are to be taken I beleeve in God that he created mee as all other creatures besides and in Iesus Christ not onely that hee is his onely son conceived by the holy Ghost and borne of the Virgin Mary but that he Suffered was crucified dead and buried triumphed over death and hell and rose againe for my justification By whose satisfaction I am quitted and delivered from the bondage of sin Satan the Law to serve him in holinesse to God and righteousnesse towards my neighbour all the dayes of my life And is not here the doctrine that faith justifieth alone not a temporall historicall or speculative habit but an affiance and reliance on that which Christ hath done for me without which as it is impossible to please God so it is impossible likewise to case a troubled conscience The second scruple of Predestination may be taken off by a sober consideration of the attributes of Almighty and creating all things ascribed to God which includeth the other attributes For he that made all things of nothing and may dispose of his owne as he pleaseth may choose or passe by whom hee listeth But herein what hee hath done from eternity hee acquaints us not with but leaves us to be guided to thinke or doe as his written word and certain deductions from thence lead us Vnder which most free disposition of the Almighty Mans freedome given lost and restored must be believed to be placed for it is he that worketh in us to will and to doe of his good pleasure Philip. 2. In like manner other necessary points to salvation may be reduced and those that cannot may not bee imposed upon the conscience as necessary CHAP. IV. Cases concerning the Decalogue or Ten Commandements COncerning the Decalogue or Ten Commandedements these points are manifest 1. That these Commandements were written with the finger of God on two Tables of Stone Exod. 31.18.32.16 2. That they were written on both sides 3. That these Tables being broken by Moses at the sight of the Idoll-calfe they were written againe by God in the same words they had at first but upon two Tables of stone of Moses hewing 34. 4. That they were just ten in number 5. That our Saviour reduceth all the duties of them to two heads the love due to God Mat. 22.37 Luk. 10.27 and the love to bee performed to our neighbour 6. That most of the Ancient designed three of these Commandements to the first Table which division thereupon is by most Churches reteined and seven to the second Notwithstanding divers of the Reformed ascribe foure to the first and six to the second Table But such differences in things indifferent have been alwayes tolerated amongst sober men without prejudice to any dissenting I should thinke the division of the Jewes to be more equall and passable that five Commandements should belong to the first Table to shew our duty towards God and so many to the second comprising our duty towards our neighbour both having a like number to instruct our christian Carriage to God and Superiors in the first and to our neighbours and inferiors in the latter In reference to the first these cases seem to be of most use Our Saviour having made full saiisfaction and quitted us from Gods wrath the curse of the Law and the interest of Satan what need any works or duties to be performed on our parts or paying that debt againe by observing the Commandements which our Saviour hath so confessedly discharged Is not the conscience hence lest at liberty to do what she listeth and the opinions of moderne Antinomians as they are called justified who urge that the commandements are by the Gospell cancelled D. The law delivered by Moses was ceremoniall judiciall and moral The first proposed types and shadowes which vanished at the comming of our Saviour which was the substance The second sort had relation to the Jewish common-wealth with which it did expire and had its period So that the morall Law in the ten commandements come only in this point in question that is in plaine termes seeing we being justified by faith only in believing and depending upon that which Christ hath done for us may doe as we list for keeping or not keeing the commandements can do us neither good nor harm The setling of the conscience herein is 1. the distinguishing betwixt justification Sanctification then 2. by considering what that faith is that justifieth 3. by weighing the meanes whereby we shall come to that happinesse and eternall salvation which faith hath set us free to obtain Faith indeed only on our part justifieth us before Gods tribunall by pleading that our Saviour hath paid that debt for us which we could not doe and therefore should not in justice be exacted againe And this is that which S. Paul so much urgeth in the Epistle to the Romans and elsewhere But as to the second point S. James will purposely tell that this justifying faith must not be meerly speculative but operative expressed in good workes as the Apostle enjoyneth us which hath charity annexed to it that without it it is dead and hypocriticall rather damning then saving Whereupon our Saviour calleth upon us if you love me for that I have freed you keep my commandements and in a more strict manner then was urged and practised by the Scribes and Pharisees And S. Pauls precept is peremptory to shew the

Hebrewes he writ to the faith included not excluded good works follow peace and holinesse without which no man shall see the Lord Heb. 22.14 All then of any judgment grant that Faith and Works must be necessarily joyned but whether Works come in as necessary fruits of faith or co-partners with it in justification this breeds the quarrel And some have gone so far as to make Faith nothing else but obedience to the Commandements But no conscience should dare to appeare with works to justifie it before Gods Tribunall but only those of our Saviour which the Prince of this world could not except against As our faith therefore in Christ justifieth us so our workes must justifie or make good our faith We are delivered from the hands of our enemies saith old Zachary to serve God without fear but how in serving him in holinesse as to God-wards and righteousnesse towards our neighbour before him all the dayes of our lives Luk. 1.74 75. C. II. The second Commandement forbids not only all kind or idolatrous worship but the precise making of any sort of images pictures statues graven molten of Stone Brasse or other mettall pillars erected or the like with what conscience then may images be permited to remain in Churches where a full reformation of idolatry is pretended D. The Commandement forbids not the making or having of images in any places absolutely but onely for a religious use falling downe to at or before them by way of adoration as they represent the true object of our worship For as the first Commandement holdeth us to the true worshiping of the living God that only knowes the heart and can discerne betweene right meaning and hypocrisie so the second prescribeth the due manner he would be worshiped in not by images or imaginations or Chimeras the calves of man or poeticall inventions but in the beauty of holinesse in spirit and in truth as he hath appointed Images then not of God who is infinite and must not be confined to the idea of a peevish painter may be tolerated or made 1. for historicall use representative or memoriall as the structure of the arke temple and holy utensills belonging to it and the boundaries of places and Countries by mapps which our best bibles have 2. They may serve for ornament as the cherubims and palme-trees prescribed by God himselfe in Sacred addresses 3. By way of emblemes expressing sage parables and passages as make for instruction in faith and manners As the parable of the rich glutton and Lazarus the Prodigall or the like But upon these pretences to be taken in by a new title of relative worship and so to be crouched unto kissed and clothed also to be perfumed and prayed at this is that which is ever to be protested against and detested Our memorialls directions and praescriptions for Gods worship are set before us 1. in his workes 2. in his word 3. in his Sacraments Psal 19. The heavens declare the glory of God The word of the Lord gives wisdome unto the simple Images are teachers of lyes in this behalfe And for remembring the gracious worke of our redemption the direction runneth not get thee a material crucifix or an artificiall picture of it to stir up thy devotion but take Bread and Wine break it and drink it according to thy Saviours solemn institution Doe this in remembrance of me People amongst us are now so weaned from these babies that they are left in divers Churches without looking after But if they chance to prove scandalous the removall of them as of the brazen serpent in a lawfull way hath been alwayes thought taught amongst us to be necessary and laudable To the third Commandement may be referred C. III. the taking of Gods name in vain 1. by irreverent using of it in common talke or merriment 2. In not professing and confessing of our Faith upon just occasion 3. using asseverations obtestations or protestations to deceive 4. in imprecations 5. blasphemies 6. gallanting it in Oathes and Perjury 7. with the least or no consideration at all of the Penalty that lyes upon it The Lord wil not hold him guiltlesse that takeeth his name in vain In all which these cases should especially be looked after Whether 1. ignorance 2. passion 3. aequivocation 4. fraud 5. force 6. a good intention 7. the avoidance of utter ruine may excuse from Perjury D. For directing the Conscience herein it must be first taken for a ground That an Oath is a Religious Heb. 6.16 and necessary confirmation because not otherwise to be used but in cases of necessity of things doubtfull by calling on God to be a witness of our true meaning to end differences and a revenger of falshood if we swear falsly wherein the failing is Perjury not to pardoned but by God himselfe who in the highest degree is dismoured by it Secondly such an Oath to passe by other distinctions is either assertory or promissory The assertory is that which usually is ministred to and taken by witnesses for the affirming or denying of a thing past wherein the Perjury is apparent and inexcusable if the truth prove otherwise then the Oath hath asserted it to be The promissory is an engagement for performance or forbearance somewhat to come taking God to witnesse that that is truly meant which is sworne This as much lesse in the assertory Oath for things past ignorance cannot excuse for why wilt thou sweare that which thou art incertaine of Neither should passion as fury fear love hatred or the like For these overbearing Religion rather aggravate then extenuate the fault which the yeilding unto where it should not maketh voluntary And herein equivocation is such a deluding of God and Man that it makes it to be of a deeper tincture and lesse tolerable then more open fraud whereby though we cozen Men God will not be mocked A good intention and the avoidance of utter ruine may put one forsworn into a capacity of pity in regard of humane frailty but not of pardon for Perjury when the gaine of the whole world may not countervaile the losse of a Soule C. IV. Whether an oath taken by a party that is in a capacity to sweare wherein God is called on to be a witnesse in expresse or inclusive termes may be dispensed with by any created power or authority from the disburdening of a tender conscience A single answer cannot satisfie a question consisting of many distinct particulars yet this may passe for a rule in some sort generall That every oath upon what motive soever taken bindeth the taker to the possible performance of it if the thing be good or to a serious repentance for perjured rashnes if it be found otherwise In particular 1. an oath is to be distinguished from a simple asseveration promise vow protestation or engagement wherein God is not called to arbitrate but Man standeth upon his owne reputation and sincere dealing or true meaning and