Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	ghost_n	sin_n	sin_v	1,582	5	10.1697	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10250	Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.; Theses theologicae. English	Bèze, Théodore de, 1519-1605.; La Faye, Antoine de, 1540-1615. aut; Penry, John, 1559-1593.	1591 (1591)	STC 2053; ESTC S101754	189,778	296

way vnto the gift of repentance 15 PAVLE therefore did not sinne against the holie Ghost who persecuted Christ and his members whome he knew not 1. TIM 1. 16 Although this sinne bee voluntary yet it followeth not that euery sinne which is voluntarie and committed against the conscience is irremissible 17 But contrariwise although these sins are horrible whether they be committed of infirmitie or of malice yet are they forgiuen vnto those that repent as they were vnto DAVID PETER and others 18 The counsel of God concerning the saluation of the elect cannot be dissanulled and therefore the elect cannot be guilty of this sinne 19 Neither doe all the reprobate necessarie fall vnto this sin seeing originall sin is sufficient to condemne them 20 This sinne is placed in the heart of man and therefore seeing God is the searcher of the heart diligent heed is to bee taken least that being carried away with a preposterous zeale we rashly passe sentence against any in judgeing them to be guilty of this sinne 21 Yet are they to be seriouslie admonished who continue to shewe themselues disobedient vnto the admonitions and judgements of God least that being at the length hardened by the Lords just judgement they run headlong vnto this downe-fall Defended by IOHN HALBERIVS CORTRACENVS PRINCIPLES CONCERNING THE RESVRRECTION OF THE FLESH LXXX 1 THe rest of the Articles of our faith being hitherto sufficientlie handled two of them remaine yet to bee discussed namely the resurrection of the flesh and life euerlasting 2 Although the Sonne of God by taking vpon him our nature by dying and rising againe hath performed the parts of our saluation Although also he doth bestow that quickning Spirite of his vpon all those that trulie beleeue the Gospell It remaineth as yet notwithstanding that what hath bene performed in him who is our head be also performed in vs being his members 3 Hence must the faithfull learne both day and night to meditate vpon the marke and shutting vp of their happinesse and to bee continuallie desirous of the same in such sort as although they bee tossed in this worlde by diuers and daungerous stormes of temptation raised vp against them by the Deuill the Worlde and the Fleshe they may yet continue firme and immooue-able in faith and in the hope of the liuing GOD and of the Lord Iesus Christ 4 Euen as death entred into the world by the sinne of the first ADAM whence the necessitie of death did arise Euen so wee affirme that death is abollished in the saints and chaunged vnto aeternall life by the vertue of the latter ADAM that is Christ to the end that as Christ did first of all rise againe vnto that aeternall life So all the elect may rise by him vnto the same 5 Now death is by a naturall generation conuaied vnto all the posteritie of the first ADAM whereas aeternall life is by spirituall ingraffing into the second ADAM deriued vnto his members 6 In this respect is the name of ADAM attributed vnto Christ namely that as ADAM was the stocke of mankinde breathing out poison according vnto the deadlie nature So Christ is made by grace the root of all the Saints powring the juice of eternall life into his members Wee doe therefore condemne the Philosophers who drewe the cause of death not from sinne but from this Aixome in naturall Philosophie vz. whatsoeuer is compounded is subject vnto dissolution Much more doe wee detest the PELAGIANS who teach that sinne and therefore death did arise not from the deprauation of nature in ADAM but from the voluntarie imitation thereof the which errour PAVLE dooth ouerthrowe as by manie Argumentes so by this most clearelie in that Infants themselues also are subject vnto death 7 Although that all sinnes which are the cause of death are truly remitted vnto the beleeuers yet notwithstanding are they no lesse subject vnto death then the very wicked themselues and that for two causes First because that the roote of sinne which is called originall sinne is not vtterlie abollished in them in this life but is brought to an end by death For then doth the strife betweene the flesh and the Spirite cease Secondly because that vnlesse they did shake of this life they could neuer be partaker of that other life which they hope for 8 And therefore we holde that the faithfull are depriued of this life rather by the mercie of God calling them vnto that aeternall kingdom then because that death is the reward of sinne 9 And on the other side that the vnfaithful do not rise by vertue of the resurrection of Christ which is alwaies vnto saluation and is bestowed vpon his members but by the force of that curse of God whensoeuer thou shalt eat of the fruit hereof thou shalt die the death 10 For seeing this degree doth comprehend both the deathes but especially the second which is eternall it must needes be that the vnfaithfull also shall rise againe whereas otherwise their bodies except they should bee joyned again with their soules should escape eternal paines which is ment by the second death 11 The whole person of euery man wholie considered but not in part is said to rise again For as the body only is said to lie down so the same alone to speak properly shall rise againe Whereas the soule seeing by death it hath suffered no detriment in the essence thereof can bee sayd to rise again but metaphorically as when it is brought by the Spirite of Christ from the seruitude of sinne wherein it was dead and wherein it could not so much as thinke much lesse will or doe the things that are of God into that holie libertie which is the way vnto eternall life We do therfore condemne them who dream that the soules seperated from their bodies are a sleepe and that they shall arise togeather with the bodies And we doe also detest the opinion of HYMENEVS and PHILETVS who did not distinguishe the spirituall from the corporall resurrection 12 The Scripture declareth by manifest testimonies that the soules of the faithfull who die in the Lorde are receiued of christ into that eternal paradise situated aboue all heauens whervnto Christ did ascend and that they are there conuersant with Christ being partakers in their measure of blessednes and felicity wheras on the other side the word of GOD and the consideration of thinges that are contrary doe shew that the soules of the wicked are thrust into hell and there tormented in their manner 13 The same bodies that lay down shal rise but not in the same qualities as the verie same body of Christ which was crucified buried did arise but not hauing those qualities wherewith it was endued when it was crucified dead and buried Yet this is the difference in that the bodie of Christ felt no corruption and therefore did ouer-come the power and effect of death euen in the verie house of death But our bodies are deliuered from corruption which seemed

that hee who hath done the deede may be safe from the kins-men and friends of him that is slaine and also that men may euery way learne to detest murther 15 If it be not lawfull for a man to slay his neighbour much more is it vnlawfull for him to kill himself 16 Seeing the Lawe is spirituall that is dooth not respect the outward fact onelie but also the verie conscience this inhibition reacheth farther before God his tribunal than before mans judgement seat Therefore they onelye are not guiltie of the breach of this precept who haue in deed shed the blood of their neighbour or hurt his body but euen those that haue but once thought of the slaughter of their brother thogh their wil consented not therto 17 Yea and the very affections themselues that would carie vs vnto slaughter if they were not restrained are accounted for no better then murther in the presēce of God of this sort euen by the testimony of our Sauiour Christ himself is anger any wise vttered hard speeches or the hatred conceaued against our neighbour Defended by IOSIAS DORTELLIVS Castridunensis PRINCIPLES VPPON THE SEAVENTH COMMANDEMENT OF GODS LAVVE XXXVI 1 SEeing wee haue dealt in the sixt commandement concerning the preseruation of mans life which is the foundation of this commaundement and the rest that followe for they who were not in this life should neede neither marriage nor riches nor the estimation of their good name and that next vnto the care of our life nothing is more to be regarded then mariage the commandement concerning the same is justlie adjoyned next vnto the former 2 The reason of this commandement as of the former is three-fold Diuine Naturall and Politicke or Ciuill 3 Diuine because God who himselfe is holie and that chastitie is part of holines will haue vs therefore to liue chastly 4 Natural because that seeing the conjunction of male and Fe-male is drawen from the very fountaine of nature it behooueth the same to bee pure holye and voyde of all vncleannes and therefore there was neuer any nation who at the least by the testimonie of their conscience haue not condemned wandering and disordered copulation of men and women and approoue marriage 5 Politicke because it is behoofull for the Common-welth that families shuld be distinguished that bastards should not be taken in stead of true and natural Children and Citizens to be short that peace and concord should not be broken all which would be disordered if men were suffered to pollute themselues in wandring and disordered conjunction 6 In this commandement by setting down the part for the whole is forbidden all copulation of men and women out of marriage and also al prouocation of lust Of vnlawfull copulation there are fiue sorts Incest Whordome Fornication adulterie and copulation against nature 7 Incest is the conjunction of kinsfolkes or alies which in the degree and order of generation is forbidden both by the lawe of honesty which is commonly called publick and also by the lawe of God Now with these degrees can no mortal man dispence Detestable therefore is the Pope who claimeth vnto him selfe the power to dispence at his pleasure with these degrees Neither doeth it anie waies make for him that in the first ages men maried their owne sisters wherevnto they were enforced by necessitie when as yet mankinde was not multiplied and seeing it was the pleasure of God that from one male one female al mankind should be deriued it was necessarilie vnderstood that he did ordaine the conjunction of Brethren and Sisters to be then lawful But this ocasion ceasing it is manifest that he would not haue that custome to be accounted as a law 8 Whoordome is the copulation of a man with a harlot which the law of God forbiddeth by the same reason that it doth al other conjunction out of mariage for in all vnlawfull copulations men sinn against their own bodies and violate the temple of the holie Ghost Therfore of al other men they are most detestable who think that to avoid the greater danger publicke stewes may bee allowed 9 Fornication is committed when an vnmaried man medleth with a maide or a widowe out of marriage 10 Adulterie is when as the bedde of marriage which ought to be of one man with one woman is defiled either by the husband or by the wife Polygamie therfore or the hauing of more wiues then on although it was a long time tollerated amongst the auncient Fathers yet was it neuer lawefull either by the testimonie of the conscience or in the presence of God Neither did God ever allowe diuorcements saue onelie in the case of Adulterie 11 Now if any man shall adjoyne force vnto any such vnlawefull copulation there is no doubt but hee sinneth more grieuouslie 12 Conjunction against nature is when as either male with male or female with female doe in a brutish kinde of furie and such as nature it selfe abhorreth burne in lust on towardes an other Or when as they pollute themselues with beasts being a wickednes most abhominable and not to be named 13 This commandement doth belong vnto all of what age sexe or state soever they be 14 God who is the only searcher of the hart and doth abhorre all pollution in what parte soeuer of the soule or of the bodie it doth appeare forbiddeth vnto vs in this commandement not onelie these outwarde sinnes but also the inwarde and such as are preparations vnto lust 15 God therfore doth here especiallie forbid the mind within to burne with lust and even that in our eies hands or any other behauior jesture of our body there be nothing that may sauor of wantonnes and vnshamefastnes to be briefe all filthy speaking and all wanton writinges and vndecent pictures are here forbidden by the Lord. 16 The Magistrate seeing the breach of this commandement doth most grieuouslie anoy the societie of man is to punish the offenders heerein according vnto the greatnes of their faultes neither can it be justlie doubted but that incest adulterie rauishing and copulation against nature doe deserue death even by the law of nations 17 The Lord forbidding all vncleannes in this commandement doth on the contrary commaunde that wee leade all the partes of our liues in Chastitie and shamefastnes 18 And therefore they who are not soe farre endued with the guift of Chastitie but that they burne are bound to marie and husbands are to vse the remedie of marriage in all moderation and honestie The vowe of Chastitie therfore is to bee condemned both as being most vnagreeable vnto the lawe of God and nature and also most rashlie neither doth it binde the conscience of any man Defended by IOHN R●E of Normandie PRINCIPLES VPON THE EIGHT COMMANDEMENT OF GODS LAVVE XXXVII 1 IN the two former commandements care was had of the preseruation of mans societie as far as it belonged vnto the very persons themselues In this Comdement God requireth the maintenaunce of their goods