Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	eat_v	idol_n	weak_a	2,180	5	9.3570	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10317	The true art of liuing well The right vse of things indifferent. The plaine foot-path to the paradise of God. Three sermons preached at Cambridge, Westminster, and Worcester, by Iohn Racster minister of the word, and preacher.	Racster, John.	1605 (1605)	STC 20600; ESTC S115492	43,826	130

they be lawfull and when vnlawfull But the especial point of these three Chapters which concerned the Corinthians especially was the reproofe of the abuse of diuerse straying Christians amongst thē who although they had giuen their names to Christ yet did they keepe company with idolaters they did eate drinke with them euen those meates which were the remainders of beasts sacrificed to idols whereby the weake consciēces of many of their brethren were grieuously offended We will stand vpon that doctrine which shall be agreeable to our times and most profitable for this auditorie following the generall doctrine in my exposition touching all indifferent things externall which compriseth vnder it the particular doctrine of meates and the speciall as concerning things sacrificed to idols and this exposition wil be most profitable for you to heare most easie for me to speake of Now therefore that I may come to my text these two Verses containe two rules the first is lex veritatis the law rule of truth in the 23. verse the second lex charitatis the true rule of charitie in the 24. verse More plainely thus first here is a directiue explicatiō or a direction by way of explication which setteth downe verum the truth in the 23. verse then here is an exhortatiue application or an exhortation to applie rightly the directions vnto our selues in the course of our liues squaring of our actions accordingly which implieth verum bonum both true and good In the direction there be two parts the first a maxima or generall rule Omnia mihi licent All things are lawfull to me which although it be simplex single and but one in deede and sence yet verbis duplex it is twise iterated in this place Omnia mihi licēt sed non omnia conducunt All things are lawfull to me but all things prosite not and againe Omnia mihi licent sed non omnia adisicant All things are lawfull to me but all things edisie not Secondly a caution or limitation of this generall rule and that is two fold For although all indifferent things simply in themselues considered without regard of circumstances be simply lawfull yet if either in regard of our selues they be not expedient or profitable to vs or in respect of our neighbors and brethren they tend not to the edification of our brethren but rather to their hurt then be they to vs vnlawfull Omnia mihi licen sed non cōducunt But al things be not profitable vnto me this is the first caution Omnia mihi licent sed non omnia adificant But all things do not edifie this is the second So thatin these indifferēt matters which may be either done or not done we must briefly cōsider these two points First whether it be expedient for vs to do thē or not secondly whether they tend to the edifying of our brethren or not if both these concurre then are they to be done if both or either repugne then are they not to be done but to be auoided The rule of charitie by way of application both in regard of the matter and maner is two fold For the matter it either respecteth our selues or our neighbours for the maner it is either affirmatiue or negatiue it regardeth our selues negatiuely Nemo querat quod suum est Let no man seek that which is his owne it respecteth our neighbour affirmatiuely Sed quisque quaerat quod alterius est But let euery man seeke that which is anothers Omnia All things First for remouing of all doubt and clearing of my text in all points from all ambiguitie this question commeth euen now into my minde how this may be that all things should be lawfull seeing that manie and almost innumerable things be altogether vnlawfull and vtterly forbidden If this were the rule and thus roughly to be vnderstood then were it lawfull to sweare with the swearer to drink with the drunkard to steale with the theefe and to be a partaker with the adulterer and such like To this I answer first that we must learne of this our author to make account of vnlawfull things as of sinne priuatiuè priuatiuely and not positiuè positiuely calling sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the law or as Anselmus defineth originall sinne to be nothing else but carentia originalis iustitia a want of originall iustice so is all sinne nothing else nor all vnlawfull things anie thing else but a want of iustice a meere want and therefore a meere nothing and so Iustine Martyr telleth vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for euil and vnlawful things saith he by an euill vnreasonable vse and not by nature are made euill and if they be nothing in nature then are they worse then nothing in grace All vnlawfull things therefore and all sins quatenus quamdiu so far forth and so long as they are such both in nature law and grace they are nothing Secondly I answer that it is a common rule well knowne in schooles vniuersales voces non esse vltra terminos causae de qua agitur extendendas that is no vniuersall voices or words are to be stretched beyond the confines of their causes of which they are spoken and so in this place in that he saith that all things are lawfull vnto me the meaning is thus to be vnderstood and not otherwise all dayes diets and meates all indifferent things are lawfull to me This is the state of the things now followeth the case of law Licent are lawfull There is a licet necessitatis a licet of necessitie and a licet libertatis a licet of libertie For things may be said to be lawfull either absolutae nécessitatis of absolute necessitie and these include but one part of the contradiction as to honor thy father is lawfull but not to honor thy father is vnlawfull to worship God is lawfull but not to worship him is altogether vnlawfull On the other side not to steale lawfull therefore to steale vnlawfull c. Or else things are called lawfull permissiuae libertatis of libertie permitted these include vtramque contradictionis partem both the parts of the cōtradiction both the affirmatiue and negatiue part as to obserue and not obserue a day is both alike to eate meate is lawful and not to eate meate is not vnlawfull to weare some kind of apparell is lawfull and not to weare some kind of apparell is likewise lawfull c. And this is the licet which our Apostle speaketh of here the licet of libertie of permission or permitted libertie in matters indifferent This is the priuiledge of the new Testament aboue the old libertie aboue law and law aboue law the law of libertie aboue the law of feare The Law saith to touch a dead carkas defileth a man and maketh him vncleane Deut. 14. But libertie saith Omnia munda Nu 19. 1 mundis All things are cleane to the cleane Tit. 1. 15. The law of feare saith as the