Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	end_n	faith_n	unfeigned_a	1,201	5	10.8215	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70306	The true Catholicks tenure, or, A good Christians certainty which he ought to have of his religion, and may have of his salvation by Edvvard Hyde ...	Hyde, Edward, 1607-1659.; Hyde, Edward, 1607-1659. Allegiance and conscience not fled out of England.	1662 (1662)	Wing H3868; ESTC R19770	227,584	548

the reconciliation would be easily effected as to what concerns Gods interest were it not impeded and hindred by our own Hence it is also that many under a pretence of settling and regulating Religion do indeed disturb and disorder it and in stead of rightly guiding the Christian do indeed misguide him whiles they stand so much upon ceremonals which are of their own making as that they much more neglect morals which are Gods undoubted commands and so desire to have their converts be some of Paul some of Appollos some of Cephas as they little regard and less care to see they be truly all of Christ. And yet amidst all these grand miscarriages of men which no Rhetorick can sufficiently express no repentance can sufficiently bewail though we finde much that may trouble us in the practise of Religion yet we finde nothing that can excuse us if we practise it not for there is matter enough uncontroverted on all sides to engage the whole soul of man if we would take notice of that engagement Satis ampla pietatis exercendae materia est in iis rebus de quibus utrinque convenit nam de side in Christum mortuum resuscitatum pro nobis collocandâ de charitate Deo proximo exhibendâ controversia nulla est at in his duobus capitibus pietatis summa consistit saith the most judicious and pious Cassander in his book De officio pii viri What pitie is it that there should be the greatest defect where is the least controversie amongst Christians This made the forenamed Authour profess that he was nothing at all satisfied with those men who pretended that the contentions of Christians hindred their progress in Christianity for saith he There is matter enough for the exercise of piety which is quite exempted from all controversie for all sides agree that we must be saved by faith in Christ crucified for our sins and raised again for our justification and by the love of God for his own sake and of our neighbour for Gods sake and in these two heads saith he of faith and charity is comprised the sum of all true Christianitie Saint Paul had said no less before him 1 Tim. 1. 5 6. The end of the commandment is charity out of a pure heart and a good conscience and of faith unfained which Aquinas thus proves most substantially Omnes enim virtutes de quarum actibus dantur praecepta ordinantur vel ad purificandum cor à turbationibus passionum sicut virtutes quae sunt circa passiones vel saltem ad habendam bonam conscientiam sicut virtutes quae sunt circa operationes vel ad habendam rectam sidem sicut illae quae pertinent ad divinum cultum haec tria requiruntur ad diligendum Deum nam cor impurum à Dei dilectione abstr ahitur propter passionem inclinantem ad terram conscientia vero mala facit horrere divinam justitiam propter timorem poenae fides autem ficta trahit affectum ad id quod de Deo fingitur separans à Dei Veritate 22 ae qu. 44. art 1. All the vertues whose acts are commanded in the Law directly tend either to the purging of the heart from the disturbances of the passions as those vertues which teach us to order our affections or they tend to the getting and keeping of a good conscience as those vertues that concern our works and operations or they tend to the getting and keeping of a true Faith as those vertues which immediately concern the worship of God and all these three are required to the true love of God 1. A pure heart for that else will cleave to the earth by its impurity 2. A good conscience for that else will run from God because of its guiltiness 3. an unfained faith for that else will follow a fiction in stead of God and falsities in stead of his truth This being taken for granted which cannot rationally be denied the meanest man that is will finde little cause to be discouraged or disheartened in the Christian Religion by reason of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all which S. Paul so exceedingly dehorts S. Timothy that there are amongst Christians so many strifes about words and so many vanities and novelties and emptinesses in those strifes for if he will have a diligent care of his own heart that it may be pure of his own conscience that it may be good and of his own faith that it may be unfained he will not dangerously neglect his duty either towards himself or towards his neighbour or towards his God but will always finde matter enough to busie his soul here and take a sure course to save his soul hereafter it is evident from the ensuing words that none but they who swerve from these three scil a pure heart a good conscience and a faith unfained do turn aside unto vain janglings And for this cause our blessed Saviour chides not onely the Scribes and Pharisees but also the meanest of the common people for not following and embracing the undoubted truth though there were at that time as great contentions in the Jewish as are now in the Christian Church S. Luke 12. 54 56 57. And he said also unto the people Ye hypocrites can ye discern the face of the sky and of the earth But how is it that ye do not discern this time yea and why even of your selves judge ye not what is right He chides them for being quick-sighted in matters of earth but as it were pur-blinde in the things of heaven that they could of themselves judge rightly of the seasons for their profit not so for their amendment and notwithstanding he professeth that he came not to give peace on earth but rather divisions such as should divide the nearest and dearest relations from and against themselves yet he gives no writ of ease to any man that he should leave off being a judge in matters of his salvation for if divisions hinder them not from judging what is right in husbanding their lands why should they hinder them from judging what is right in husbanding their souls To apply this to our present purpose since 't is not in our power to doubt either of Christian faith or Christian Charity as necessarily required and immediately conducing to salvation why should it be in our will to neglect them both for this is in effect to proclaim that we had rather with Martha be troubled about many things then with Mary choose that good part which shall not be taken from us it is in effect to declare that we will have a Religion rather to serve our selves then to serve our God rather agreeable with mens present humours then with Gods eternal truth otherwise our whole labour would be to conform our selves to that eternal truth in our understandings by faith in our wills by charity which two would make us