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	good_a	unfeigned_a	1,203	5	10.8412	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08569	A learned and very eloquent treatie [sic], writen in Latin by the famouse man Heironymus Osorius Bishop of Sylua in Portugal, wherein he confuteth a certayne aunswere made by M. Walter Haddon against the Epistle of the said bishoppe vnto the Queenes Maiestie. Translated into English by Iohn Fen student of Diuinitie in the Vniuersitie of Louen; In Gualtherum Haddonum de vera religione libri tres. English	Osório, Jerónimo, 1506-1580.; Fenn, John, 1535-1614.	1568 (1568)	STC 18889; ESTC S100859	183,975	578

manie men are confounded in questions but few escape out of their snares Moreouer such is the arrogancie and pride of certaine ignorāt felowes that they become intolerable if they can atteine neuer so litle knowledge in any thing which they knew not before specially if it be in expownding the holy scriptures For they wil iudge so presumpteously of the highest pointes of Diuinitie the which they vnderstand not as though they were called to be of Gods priuie counsaile the which rashnes hath bred manie wicked and troublesome errours and caused much dissension But the end of the law saieth S. Paul is not the vaunting of learning but charity from a pure hart and good conscience and faith vnfained He therfore that can bring to passe that al men maie be linked the one to the other in charitie fournished with vertues established in true faith although he beate not into the heads of the vnlearned people a hundred questions towching predestination yet shal he shew him to be a very good preacher Therfore for so much as this ought to be our only intent how to plant charitie innocencie and faith in the hartes of men and that maie very well be taught without this translation of the holy scriptures what neded it to take the thinges that were cōteined in the latine tongue without perill and to translate them into the English tongue with great daunger Mary sir say you it is against the most wholesome doctrine of S. Paul How so I praie you If you marke well the meaning of S. Paul you shal see that his wordes are nothing contrarie to our pourpose But first of all it is to be knowen that in S. Paules time al Christian men in a manner were endewed with such vertues and qualities as fewe men in our daies can atteine vnto by studie and faith Then it is also to be considered that there were in those daies diuers giftes and graces of the holy ghost geauen vnto such men as were inflamed with the loue of Christe Howbeit although they were taught and schooled of the holy Ghost yea and wel instructed to be humble and modest yet were they in no small daūger of pride The which is not to be wondered at for so muche as S. Paul him selfe the maister of heauēlie wisedom the perfecte example of humilitie and modestie affirmeth that the pricke of the fleshe was a thing necessarie for him lest the knowledge of the secrets of God might puffe vp his mind Now as manie were puffed vp with those gyftes so were such as had the gyfte of tongues somewhat more insolent then other men and they would praise God in diuers tongues whiche other men vnderstoode not without any interpretour There was also an other great inconuenience which was that he that spake with vnknowē tonges would not tarie till an other man had made an end of speaking but at one time a great many together woulde praise God in straunge tongues And these three discōmodities were caused in their assembles for lacke of discretiō in those good men The first was the arrogant setting out of the gyftes of God the secōd was the disquieting of such as would teach the third was the breaking of order which of all thinges becometh the Church of Christe best But S. Paule very wisely remoueth al these thinges For to place humility he putteth al men in mind of that most wretched state in the which they had liued before when through the mociō of the ennemie the diuell they went suppliantly afterydols that they might the more easily gather by that that those gyftes ought to be referred not to their desertes but to the infinite mercie of God He teacheth them also that other mē were not to be dispised the which although they had not receiued those gyftes yet were they not vtterly void of the gyftes of God for so much as no man can confesse our Lord Iesus from his heart but by the benefite of the holie Ghost After that he declareth how that the gyfte which euerie man hath receiued he hath receiued it not for him selfe only but for all other and that it ought therfore to be imploied to the profit of the vniuersal Church Then he sheweth how emongest al the gyftes of God charitie hath the highest roome and dignitie that they might thereby vnderstand that it skilleth not much how manie tongues a man knew or ells how great miracles he was able to worke but with how great zeale and diligence he furthered the Churche Last of al making a comparison betwene the gyfte of tongues and prophecie he despiseth not tongues but perferreth prophecying far before the tongues And these are the places by the which the Apostle brought the mē of that time frō a certaine kind of lightnes to the loue of grauity ād modesty But that disorder of talking together and hindering one an other in suche sort that the profitte of teaching was thereby lost S. Paule tooke it a waie when he saied But if any man speake with tongue let it be done by two or at the most by three and let one expounde For you maie prophecie by one and one and you maie speake by one and one And lest anie man might saie that he was violently moued by the spirite in such sorte that he could not refraine him selfe from speaking the Apostle saith that the spirit of prophetes is subiecte vnto the Proph●tes Wherin he teacheth them that it laie in them whiche were moued by the holy Ghost to moderate the gyfte of the holy Ghost Finally he setteth an order of the whiche he had saied much before by these wordes Endeuour your selues to prophecie and forbid no man to speke with tongues But let al things be done honestly and orderly The Apostle forbiddeth not to vse straunge tongues but yet he preferreth before tongues the gyfte of prophecie that is to saie the declaration of the wil of God and the edifying of the Church and he cōmaūdeth that al thinges be done with verie good order Now there are two pointes to be cōsidered in this place the one is that emongest many things which maie be done at one time at our pleasure indifferently looke what thinges maie be omitted without offence are to be omitted when any daunger that maie thervpon ensewe and the time so requireth And therfore although in S. Pauls time al mysteries might be communicated to al men it foloweth not that they shold in our daies when ther is no like capacity in al mē to cōceiue them be cōmitted to al men indifferētly without any respecte of personnes The other point is that the meaning of S. Paul in al that disputation was to keepe downe pride to set vp charitie and to cōmaund that order should be kept He therfore that geueth occasiō of pride that slaketh loue and charity that distourbeth good order although he seeme to folowe the wordes of S. Paule yet goeth he directely against the meaning of S. Paul