Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	good_a	pure_a	unfeigned_a	2,187	5	10.9762	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41681	The court of gentiles. Part III, The vanity of pagan philosophy demonstrated from its causes, parts, proprieties, and effects, namely pagan idolatrie, Judaic apostasie, gnostic infusions, errors among the Greek fathers, specially Origen, Arianisme, Pelagianisme, and the whole systeme of papisme or antichristianisme : distributed into three parts, mystic, scholastic, and canonic theologie / by Theophilus Gale.	Gale, Theophilus, 1628-1678.	1677 (1677)	Wing G141; ESTC R10994	239,335	264

most of whose Divinitie consisted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conjunctions and from them Genealogies how one thing joining with another begets a third whence sprang their Aeones or fabulose Gods So Grotius here They feigned Emanations and Productions of one from the other for which they would seem more learned than others and so despised other Christians as more rude vvhence they assumed the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnostics I do not conceive that they were called Gnostics in the Apostles times but in the following Age partly from their own Pretensions to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an high speculative mystic knowlege and partly from those Characters which are given them in Scripture as hereafter Indeed the whole of their Theologie seems to have consisted only of some mystic Fables and Genealogies borrowed from the Pythagorean Philosophie and Cabalistic Traditions It follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which minister questions rather i. e. These Pythagorean Jewish Fables and Genealogies taken up by these carnal Gnostics produce nothing but vain Questions which the Rabbines cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than edification of God in faith As if he had said these Pythagorising Gnostics pretend to make use of these their Mystic Fables and Genealogies as explications of Evangelic Dispensations and Mysteries but indeed they effect nothing lesse for the Oeconomie of the Gospel holds forth a plain and simple way of believing in Christ Vers 5. without such fabulose narrations So v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the end of the Commandment is Love i.e. The scope and drift of our Gospel is Divine Love whereas their pretended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fabulose Speculations tend only to foment endlesse disputes and strises about words Then our Apostle procedes to give us the true Genealogie of Divine Love in opposition to the fabulose Genealogies of those Pythagorising Gnostics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of a pure hears and of a good conscience and of faith unfeined Paul saith Grotius gives us a short but very useful Genealogie The Pythagoreans and Jews after them make much ado about the Genealogies of Virtues Philo Judaeus who did greatly Pythagorise turnes much of the Historie of the Old Testament into Allegoric Genealogies of Virtues c. The Gnostics followed in the same pathes Paul here gives us an easie and familiar Genealogie of true Christian Love in opposition to all their Mystic Fables which tended only to turne them aside to vain janglings So v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From which some having swarved have turned aside to vain jangling Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily notes such an one as unhappily erres from his scope or marque Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either properly or figuratively not to reach the marque These Pythagorising Gnostics aimed at high Speculation and Mystic Notions but they reached not their marque or end but fel into a vain contention and strife about words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were such as busied themselves only in vain disputes as Tit. 1.10 or fabulose narrations as these Gnostics here who would fain passe for some grand Sophists or Teachers So v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 7. desiring to be teachers of the Law That first notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very emphatic denoting here an ardent desire and ambitiose affectation of a name and repute for Doctors of the Law There were saies Grotius many Jews at Ephesus some of whom embraced Christianitie but in shew only retaining much of Judaisme Amongst their Jewish Fables they asserted a Colloque of the Law with God before the Creation of the World they would that the World should have been made for the Law Thus fabulose and vain were these Pythagorising Jews and Gnostics who delighted themselves in nothing more than in unintelligible fables So it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding neither what they say neither whereof they affirme i. e. they wholly give up themselves to fabulose Genealogies and Mystic Traditions which they neither understand nor yet can affirme any thing positively of as Tit. 3.8 which Fables are directly opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 10. as also to that great Evangelic Cabala or Divine Tradition touching Christ v. 15 This is a faithful saying and worthy of al acceptation 1 Tim. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ came into the world to save sinners whereof I am chief Our Apostle had in ver 4. given a caution against those Pythagorean Cabalistic Fables and Genealogies which the carnal Gnostics had sucked in to the great prejudice of Evangelic Mysteries in this v. 15. he gives them a Divine Cabala in opposition to their fabulose Cabala ver 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and worthy of al acceptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabala unto which our Apostle seems here to allude as Paulus Fagius has observed on Deut. 5.27 Our Apostle saies he alludes to that Cabalistic mode as if he had said If any affect to hear a Cabala I wil shew unto him the true certain and undouted Cabala which is no other than this That Christ Jesus came into the world to save sinners c. The origine of the Jewish Cabala For the more ful explication hereof we must know that the Jews when they came under the Grecian Monarchie imbibed together with many other grosse corruptions this mythologic fabulose mode of Philosophising which was so commun amongst the Grecian Philosophers specially the Pythagoreans and indeed proved the bane of the Jewish Religion as we shal shew hereafter For look as Pagan Philosophie was in its origine but a corrupt Imitamen of Sacred Historie and Mysteries so the great corruptions which crept into the Jewish Church after the Babylonian Captivitie had their foundation in some corrupt Imitation of Pagan Philosophie amongst which this of their Jewish Cabala was one of the worst For these vain Jews growing weary of the plain and familiar simplicitie of Sacred Revelations fal in love with that Mythologic Symbolic Enigmatic or Mystic kind of Philosophising which they observed amongst the Grecians specially the Pythagoreans This fabulose and Mystic mode of Philosophising they make use of in their Commentaries on the Sacred Scriptures which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cabala i.e. a reverential reception of their Rabbies Traditions wherein they grew so vain and fabulose that there was not the most plain naked and Historic Text but they would bring it under some Cabalistic Enigmatic or Mystic sense which they caled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden sense which must be curiosely searcht into Whence it grew into a commun saying amongst these Cabalists That there was no Scripture without its Cabalistic or Mystic sense These Pythagorising Cabalists were at first followed by the licentiose Gnostics whose whole designe was to compose a flesh-pleasing Theologie out