Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	draw_v	faith_n	sprinkle_v	1,168	5	10.6414	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15414	Hexapla, that is, A six-fold commentarie vpon the most diuine Epistle of the holy apostle S. Paul to the Romanes wherein according to the authors former method, sixe things are obserued in euery chapter ... : wherein are handled the greatest points of Christian religion ... : diuided into two bookes ...	Willet, Andrew, 1562-1621.	1611 (1611)	STC 25689.7; ESTC S4097	1,266,087	898

words pleasantnes of countenance for all those are signified by hilaritie or chearefulnes Tolet so Chrysost. verbis rebus corpore c. in words deedes yea with seruice of the bodie the poore must be helped with chearefulnes Chearefulnes is required in heart in words in countenance euery way 1. in respect of God he loueth a chearefull giuer 1. Cor. 9. Pareus 2. in respect of the kingdome of heauen which such hope for quis regnum accipiens maestus est who receiuing a kingdome is sorowfull Chrysost. lucrum est alijs benefacere c. it is a gaine to doe well to others and euery man reioyceth in his owne gaine Theodoret. 3. againe such as were emploied in these seruices as old men and widows are naturally giuen to morositie and therefore they haue neede of this precept to dispose themselues to chearefulnes Pareus 4. the worke it selfe which was to deale with the diseased sicke and feeble was such as might breed loathsomnes and therefore the Apostle doth hearten them that they should not giue ouer this worke of mercie thorough nicenes that they should not disdaine with their owne hands if neede were to handle their sores and diseases Tolet. 5. the consideration of the common condition of mankind that there is eadem omnium sors the same lot of all that they are subiect to the same diseases and infirmities this should mooue them in such workes of mercie to be chearefull and willing Gualter 6. ne moerorem addant moerori that they should not adde griefe vnto griefe for the poore seeing them which attend them to doe it vnwillingly would thereby be grieued the more Mart. Beza 17. Quest. Of the Christian affection of loue and the properties thereof The Apostle hauing hitherto touched certaine speciall and particular duties belonging vnto Ecclesiasticall offices proceedeth vnto generall and first concerning Christian brotherly loue which he sheweth how it should first consist in the inward affection and then in the outward act v. 10. in giuing of honour c. Concerning the first this loue must be verus true without simulation then discretus discreete we must not loue but hate that which is euill thirdly it must be firmus firme cleauing vnto that which is good and it must be vniversalis vniuersall common without acception of persons we must be affectioned one toward an other c. Lyranus 1. Let loue be without dissimulation 1. The Apostle beginneth with loue which giueth a rellish and tast as it were to all other vertues euen faith without charitie is not right 1. Cor. 13.2 it is the badge and cognizance whereby we are knowne to be the disciples of Christ Ioh. 13.35 therefore the Apostle first beginneth to shew what this loue is 2. Origen vnderstandeth this loue generally of the loue of God and our neighbour but Chrysostome applieth it onely to brotherly loue and so the precepts following shew 3. this loue must be without dissimulation which Origen defineth thus when one loueth onely God and that which is pleasing to God Chrysostome giueth this rule when one loueth an other and doth vnto him as vnto himselfe but S. Iohn giueth a perfect description of this kind of loue 1. epist. 3.18 My little children let vs not loue in word or tongue but in deede and in truth he then loueth without dissembling that sheweth his loue in act and in deede so S. Paul describeth true charitie 1. Tim. 1.5 out of a pure heart good conscience faith vnfained where are expressed the subiect or place of this loue a pure heart the cause thereof is faith vnfained the perpetuall companion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ioynt-worke is a good conscience as the Apostle to the Hebr. 10.22 let vs draw neere with a true heart in the assurance of faith sprinkled in our hearts from an euill conscience Gryn From this true and syncere loue these are farre of 1. they which doe nourish hatred in their heart but colour it with pretensed friendship onely watching an opportunitie of reuenge such was Cain toward Abel and Ioab toward Abner 2. they which pretend friendship toward other but onely for hope of some gaine and profit to themselues these are selfe-louers and not louers of others as Felix propounded fauour vnto S. Paul but he hoped for some bribe Act. 24. 3. they also which professe loue and obedience but onely for feare as they which obserue those which are mightie and of authoritie because they are afraid of their greatnes and power doe not loue without dissimulation 2. Hating that which is euill or rather abhorring c. 1. Chrysostome obserueth an emphasis in the Apostles phrase he saith not abstaining but prosequnting with hatred and that vehemently the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostle addeth alwaies somewhat to the sense as he sheweth in diuers instances 2. Haymo taketh this for a generall precept that we should hate the deuill and his members but it seemeth rather to belong to the precept of loue 3. and in this sense some giue this interpretation that they should in their loue abstaine from all euill hurt deceit malice and follow goodnes Calvin Pellican some thinke that good and euill signifie here that which is profitable or vnprofitable and so he that loueth should procure the good not the hurt of him whome he loueth Pareus but the meaning rather is that we should so loue as that we be not partakers with men in their sinnes neither should be withdrawne from God but cleaue to him as the onely good so Chrysostome saith this is added because there is dilectio in malis a loue friendship in euill things as in them that are fellows in robbers c. so Origen qui proprium errantem videt non corrigit c. he that seeth his brother erring and correcteth him not he loueth not in truth so Lyranus also sic ametur natura vt vitium odio habeatur let nature be so loued as yet vice be hated this sense followeth Pet. Mart. some are so foolish to thinke that they loue their brethren cum illis consentiant ad libidines when they consent vnto them to lust and other vices to the same purpose Gualter dilectionis praetexiu non facienda m 〈…〉 la euill things must not be done vnder pretense of loue 3. Cleauing to that is good 1. that is saith Haymo to God who is the chiefe good but this is too generall 2. here we vnderstand that which is morally good Gryn which is agreeable vnto the will of God who is onely good 3. and the meaning is that we should so adhere vnto that which is good that no respect of any friendship or any thing whatsoeuer should draw vs away from it 3. Chrysostome noteth a singular force in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleaving adhering the same word is vsed of the coniunction betweene man and wife Matth. 19.5 shewing the neare coniunction that should be betweene