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
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

themselves and satisfaction in most things to weak Consciences agree not concerning the method in delivering this doctrine but this should scruple no man all laying sure grounds and driving to the same end which the Apostle mentioneth The end of the Commandement is Charity out of a pure Heart and a good Conscience and Faith unfeigned 1 Tim. 1.5 This Three-fold cord may not be untwisted and broken howsoever perchance be somewhat intangled without sundring that which God hath joyned together The heart must be pure without unclean or corrupt affections the Conscience good not tainted with by-respects or vendible for any advantage and Faith the ground of all must lastly be unfeigned not puffed up with presumptuous pretences but expressed in good workes as the Apostle prescribes Jam. 2. a tree planted by such rivers of water will bring forth its fruit in due season And a Conscience fastned by such nailes and pricked on by such Goads will never shame the Masters of the assemblies for the disposing that am●sse they have received by the hand of one Sheep-herd and Bishop of their Souls to whom they have returned from the by-paths of mens traditions As I censure not the courses that any have taken in this kind so I trust none will take my disposition amisse which I shall frame as neer as I may to the points of the Catechisme in our Church-booke wherewith all should be best acquainted The cases of conscience then so disposed will come under these heads Concerning 1. Religion 2. Scripture 3. The Apostles Creed 4. The Decalogue or ten Commandements 5. Lords Prayer 6. Sacraments In speaking somewhat of all which as God shall enable observe that C. standeth for Conscience proposing scruples D. a Doctrinal resolution or direction answering such queries by 1. what 2. whether 3. why 4. wherefore briefly and plainly as the case requireth CHAP. I. Of Cases concerning Religion WHether Christian Religion may not be thought to be a politique invention of the wisest worldlings to keep the simpler sort in awe and order This is that Satan would buzze into busie conceipts to make men atheists D. that he might rule all but herein he bewrayes himselfe for if by his sensible commerce Witches 1 Sam. 28. Acts 16. Possessed Pythonists such as have familiars or spirits of divination whom they consult with and worke by doe apparant mischief it be made most apparent that there is a Devill it will necessarily thence be inferred also that there is a God that puts a hook into his Nostrills to restrain him from further mischiefing this invisible frame of the world with all the inhabitants thereof Whom reason will further convince that such an inestimable piece of worke as the world is seen to be could not come to be so by chance of it self or indure as it doth without a maker and preserver which what may we imagine to be but God Almighty to whom we owe our being and preserving Reason and Necessity therefore will cast us upon the acknowledgement of all Religious duties to be performed to him What assurance have Christians that their Religon is to be preferred before that of the Jewes C. II. Mahumetans and Heathens Christianity hath the most D. warrantable antiquities and testimonies of all ages to confirme it miracles beyond all exception and prophecies of future contingencies above humane comprehension to back it such doctrine as fiteth all men of all conditions to live religiously in respect of God justly in relation to others and soberly in reflex upon their owne demeanure with plaine instructions concerning the originall progress and reward of wickednesse the onely freeing from it the immortall rewards of another world which the wisdome of this world could never think of This the Wisest and Learnedst in all ages have embraced Tyrants and the Devils with all their complices have in vain opposed the ablest opposers of it themselves have been convinced to justifie with Pharaohs Magicians that the finger of God is in it And none could take any exceptions against which have not been answered to their confusion All which and divers other excellencies all other professions are so farre defective that upon slight examination they will be found to be unreasonable bruitish and ridiculous May not all sorts of people that never heard of C. III. or were instructed in Christianity attaine unto Salvation if they live morally well in their own profession Their punishment may be easier in another world D. then that of those who have lived amongst them more disorderly because punishments are by Gods justice proportioned to demerits Tire and Sidon shall have an easier doom then Corazin and Bethsaida that were better instructed and did worse But for coming to the Father without the Son here Ioh. 14.6.17.3 Act. 4.12 Ioh. 10.7 or hereafter we can finde no way No life eternall to be expected but by knowing him No Salvation but by his name No entrance but by that way door And this the Heathen doe in a manner confesse when the best of their dead must be beholding to Charon's boat the Turkes when they place their Paradice they know not where to supply them with all sensuall pleasure they had not so fully here And what good can the Jewes howle for in expectation of a Messias to save them in another world beyond the date of all their Prophecies who tarrieth no man knowes where some say lingreth at Rome Seeing that they that turn many to righteousnesse C. IV. shall shine as the Stars for ever and ever Dan. 12.3 and the King of Heaven would have men compelled to come in to the celebration of his Sons Marriage supper Luk. 14.23 Whether those of a contrary perswasion to Christianity under our power and living amongst us may not be forced to conforme themselves to our Religion By no meanes D. For the Commandement runs goe and teach not force by Fire or Faggot or any other co-active wayes all nations Mat. 28.19 seconded by the Apostle be infant in season and out of season reprove rebuke exhort with all long-suffering and doctrine 2. Tim. 4.2 Religion being not to be planted or propagated in a Turkish manner by the Sword but by the Word in an Apostolicall manner and method I beseech you brethren by the mercies of God Rom. 12.1 no lording over mens Consciences which St. Peter forbad long ago 1 Pet. 5.3 which his pretended successors have little hindered whence the compulsion the Gospel speaks of must be by perswasion not coaction as appeares by the use of the same word Mat. 14.22 Gal. 2.14 Whether Protestants by renouncing Popery C. V. may justly be charged to have set up a new Religion differing from that which their ancestors professed and are charitably thought to be saved in They can be charged no further with Novelties D. then Josias might be and other Pious Kings for plucking down Idolls and purging Gods Worship from Idolatry nor then our Saviour for whipping out

works that they ought to be had in remembrance What heavenly advantages may be taken for setting forth Gods praises in his Saints And stir up men to imitate such excellent guides and to glorifie the giver of all in the best expression we may Those consciences little consider that make no conscience on their owne heads to call men from their vocations to their affected assemblies upon any day of the weeke and yet murmure at the Church for celebrating the memory I say not of Saints and Martyrs but of our Saviours Nativity and ascension as though it carried with it superstition C. VII The fifth Commandement is acknowledged by all to give in charge the duties of all inferiors to their lawfull superiors the due performance of which is backed with a promise of long life and enjoyments of such possessions as God hath bestowed on all in their severall callings But if such superiors renouncing God and all goodnesse endeavour the oppression and ruine of those they should protect are not inferiors in such cases bound in conscience to resist for their owne preservation and forceably to oppose them if the case require it S. Pauls decision is herein expresse for the negative D. Rom. 13.1 2. Let every soul be subject to the higher powers as being Gods ordinance and cannot be resisted without the penalty of Damnation But what and they prove so intollerable that to yeeld to them should be the undoing of our selves and ours Notwithstanding Saint Peter will afford no dispensation for this giving honour and submission which must be performed not only for our owne quietnesse and conveniencies but for the Lords sake and not to Kings only that are supreame 2. Pet. 2.13 and have no superiour judg to be accountable to but only God but also to such governours as they shall put in commission whether gentle or froward must be respected with due reverence in their places For this is thanke-worthy saith the same Apostle if a man for conscience towards God endure grief suffering wrongfully He addes the example of our saviour for confirmation For hereunto were ye called saith he because Christ also suffered for us leaving us an example that we should follow his steps Which how sincerely they doe that corrupt old texts with new glosses judg where they should be judged and put that to the question and carry it how they please which never heretofore was doubted of their owne conscience will tell them one day when they shall be called to repetitions SECT II. Cases concerning the five Commandements of the Second Table THe precepts of the second Table have relation to our neighbours and equals as those of the first had to our Superiors Which neighbour must not be wronged of us 1. in his life by murder 2. in his wife by adultery 3. in his goods by stealing from him 4. in his good name by bearing false witnesse against him 5. no not so much as in desire But our utmost endeavor must be for preserving all these blessings in life wife goods and good name unto him being contented on our part with what God hath blessed us with in all those particulars not wishing to better our estates by the diminishing of anothers nor grudging that our neighbour enjoyes more plenty then our selves but holding that which God hath sent us to be the fittest portion for us Concerning then this sixt Commandement of the ten C. I. and first as we reckon of the second Table Thou shalt doe no murther that is thou shalt in no sort wrong thy Brother touching his life but doe the best to preserve it a scruple may be raised Whether a man upon any pretense to avoid any inconvenience or to attain any bettering of his estate may be his owne executioner and make himselfe away He may not D. and that by vertue of this Commandement For if our love to our Neighbour must be patterned by the love we beare our selves according to that Thou shalt love thy neighbour as thy selfe Then if thy Neighbour may not be slain by thee neither any violence or injury offered unto him tending that way much lesse canst thou in conscience kill thy selfe or use any meanes on purpose to shorten thy dayes be the pretext never so specious 2. Instances out of Scripture 1. of Sampson 2. Saul 1 Mach. 6.46.2.14.37 3 his armour-bearer 4. Eleazar Savaran's Desperate adventure upon an Elephant 5. Razis and 6. Judas Iscariot yeild not the Least excuse for so unnaturall a fact For though somewhat may be said for Sampson that he intended not his owne death but revenge on his enemies as Eleazar did the honour of his Countrey and religion yet Razis violence can hardly be excused Saul's and his armour-bearers must needs be condemned Achitophels is set up for a patterne for all perfidious politicians to take example by and Judas left as a monument to the terror of all traytors that buy and sell their Masters 3. Those that through drinking drabbing or needlesse quarrelling hasten their owne ends as also through peevish vowes affected sorrow or wayward melancholy dammes neglect their owne preservation by all decent meanes offered may doe well to consult with their owne consciences whether they come not within the compasse of this command thou shalt not commit murder neither on thy self nor others But of others more hereafter Next the preservation of Gods image in being tender of mans life the upholding and keeping his temple from pollution is especially to be respected which is done in this seventh commandement thou shalt not commit adultery wherein not only all kind of uncleannesse and incitements thereunto tending and alluring are utterly forbidden But modesty shame facenesse and continency in thought word and deed are established In which this scruple may first arise Whether marriages within degrees of consanguinity or affinity prohibited Levit. 18. or of patties separated after lawfull wedlock while both remaine alive or polygamie that multiplyeth the couple that should make but one flesh in conscience may be condemned as adulterous The safest tenent is that they may and ought D. For these prohibited degrees in Leviticus are urged by God as the dictates of nature extended as well to all gentiles as Jewes by the text it self For all those abhominations have the men of the land done which were before you Lev. 1 8 27 c. and the land is defiled For which offences they were spewed out and that soule shall be cut off from among his people that is found in the like transgressions 2. Then for the indissoluble bond of wedlock but only by death our Saviour and the Apostle are so punctual that it should terrify any one free to marry a party divorced and not by death seperated Fornication indeed may make a separation but not justifie the marrying of the party innocent Why may not upon repentance and amendment of the party offending a Christian reconciliation be made after which if fornication precedent