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
B11734	The vnreasonablenesse of the separation Made apparant, by an examination of Mr. Iohnsons pretended reasons, published an. 1608. Wherby hee laboureth to iustifie his schisme from the church assemblies of England.	Bradshaw, William, 1571-1618.; Ames, William, 1576-1633. Manudicition for Mr. Robinson.	1614 (1614)	STC 3532; ESTC S113892	55,662	116

THE VNREASONABLENESSE of the separation Made apparant by an examination of Mr. Iohnsons pretended reasons published an 1608. Wherby hee laboureth to iustifie his schisme from the Church Assemblies of England 1. Tim 1.5.6.7 The end of the commandement is charitie out of a pure heart and of a good conscience and of fayth vnfayned From which some hauing swa●●ed haue turned a side vnto vaine Jangling desiring to bee teachers of the Law vnderstanding neither what they say nor wherof they affirme AT DORT Printed by George Waters 1614. TO THE WELL meaning Reader THink not euill if thou meanest well wee intend not to insult over him that is downe or to pursue a man that is flying of himselfe but to lend him a hand that knoweth not well which way to take Mr. Iohnson in deed is rather to bee pitied then much opposed wee need but stand still as lookers on hee falleth willingly on his owne sword but that his fall may bee a rising againe not onely to himself but to others also both armour-bearers followers of his it was iudged necessarie to guide them a litle while their heads are dizzy bring them fairly from of the bogge they haue stood on It is not Mr. Johnson that is dealt with alone for change the name onely and put in Mr. Ainsworth or any such themselues will not say but the reasons are theirs and the answer to them as well as to him Jt may bee that they hauing lesse acquaintance with logicall formes of dispute will looke for large discourse or heaped quotations out of scripture But reason will tell them that many words doe rather hide them vntie the knot of a syllogisme and much quoting may proue some-thing but answereth not directly to any thing Now the wrighters meaning was not to gather proofes but to poynt at the weaknesse of such as these men haue gathered Read therfore with vnderstanding and learn a mean betwixt All and Nothing THE MAINE CONclusion of Mr. Johnsons Reasons as it is propounded by himself is this That it is not lawfull to heare or haue any spiritual communion wit the present Ministery of the Church Assemblies of Englande WHich hee laboureth to proue 1. By Reasons as hee fancieth drawne from Scripture and other Testimonies 2. By Argumentes collected from the writeinges of them whom hee stileth in disdaine forward Preachers And this hee performeth as far as the remainders of his logick skill will giue him leaue in moode and figure But the figure for the moste part is of his owne shapeing such as neuer came forth of any logick Schooles yet feing the truth hee opposeth receaueth noe disadvantage therby I can for my owne parte be content that his Syllogismes stil retaine those formes and figures that hee hath put vpon them and spare the labour of Translating them into nue And so without any further expence of wordes I come to the Examination of the first sort of Reasons THE FIRST SORTE OF Reasons from the Scriptures and other Testimonies Examined The first Reason Examined All are bound in the worship of God to heare and communicate onely with that ministery which Christ hath giuen and set in his Church for that worke But the present Ministery of the Church Assemblies of England is not that which Christ hath giuen and set in his Church for the worke of his Ministery Therfore it is not lawfull for any in the worship of God to heare or communicate with the present Ministery of the Church Assemblies of England Answere Not to contend about the Proposition I deny the Assumption and affirme That the present Ministery of our Church Assemblies how soever it may in some particuler parts of the execution happely be defectiue in some places is for the substance thereof that very same Ministery which Christ hath set in his Church for the worke of his ministery whether it bee the ministery of those which hee calleth the forward Preachers or of those which being qualified according to the true intēt of the lawe do subscribe and conforme according to the laws of the State Fr. Ihon. The Ministery which Christ hath giuen and set in his Church is of Apostles Prophets Euangelists Pastors and Teachers spoken of Eph. 4.11.12 But the present Ministery of the Church of England is none of these spoken of Eph. 4.11.12 Therefore it is not the Ministery which Christ hath giuen and set in his Church Answere The present Ministery of the Church of England 1. of the Church Assemblies of England is the Ministery of Pastors and Teachers Fr. Iohn The present Ministery of the Church of England is of Prelates Priestes and Deacons But nether Prelates Priestes nor Deacons of that Church are Pastors or Teachers spoken of Eph. 4.11.12 Therefore it is none of those spoken of Eph. 4.11.12 Answere I denye both Preposition and Assumption For 1. Though our Preletes doe sometimes voluntarily and occasionnally performe the same worke and seruice in some of our Church Assemblies which our ordinary Ministers doe yet their Prelaticall or Episcopall office or Ministery is not the proper Ministery of any of our Church Assemblies But in the intent of our lawes their propre Ministery consists in overseeing the Ministers and Ministery of our Church Assemblies 2. Though sometimes our Ministers be called PRIESTS and DEACONS yet the MINISTERY vnder those names assigned vnto them and which they exercise is not the proper and essentiall Ministery of either Priestes or Deacons but of Pastors and Teachers Soe that they are onely in aequivocation and name or Metaphorically Priestes and Deacons But really Pastors and Teachers and therfore such Priests and Deacons may bee and indeede and truth are such Pastors and Teachers as are spoken of Eph. 4.11.12 Fr. Iohn The Preposition is manifest 1. The Law of that Church admitteth not any other Ministery but that of their Prelacie Priesthoode and Deaconry receaued amongst them selues or from the Papistes 2. Their Constitution is such as all the Ministers of that Church must bee Priests or Deacons and theise also either in a Superior degree as the Prelates Arch. Bishops Suffraganes c. or in an inferior as Parsons Vicars Stipendaries Chaplins Answere 1. It is not necessary that the Ministery of a contrey or nation should be alwaies such as the law establisheth or admitteth The Ministery at least in some places may be good though the law in generall should admit and establishe such a one as is bad as on the contrarye side the ministery may at some times and in some cases be bad though the laws admit establish neuer soe good for the Gouernors of Churches and common wealths who haue the dispensation of lawes may in their Christian wisedome and moderation permitt a ministery in sundrie respects different from that which the laws require yea and our owne Gouernors in fact haue permitted the ministery of some who neuer receiued ordination either from Papists or themselues And hee cannot be ignorant but that some by connivencie are yet suffred

by sending vs back againe as you may see to the first Reason So that all the reason of this Reason is borrowed from the 1. Reason and is answered all ready in the Answer therof But before hee passeth to the next reason hee runs out after the wonted fashion into an idle discours nothing at all appertaining to the Argument in hand bringing in some idle observations vpon the Story of Corah Dathan and Abiram also of Naaman falsly Misapplied vnto our Church Assemblies Ministery For hee taking it as graunted or as a thing that could not be denied him That our Ministery is Antichristian that our worship is Idolatry hee makes our Ministers people even the best of them wors then Corah Dathan Abiram and them which were of their conspiracy and our Assemblies and worship as bad as the Temple of Rimmon and the idolatry therin performed And wher hee brings the example of Naaman as brought by some of vs to justifie our joining with our Church Assemblies I persuade my selfe he doth against the knowledge and light of his owne conscience bely vs that ther cannot be one of vs brought forth that ever made this plea we hould it as vnlawful as themselues outwardly but in appearance to joyne with Idolators in their Idolatry wee see noe warrant why for every perticuler Act that in a large sence is Idolatrous adjoined to Gods true worship wee should forbeare our presence at the true worship it selfe Or that our presence for the true worships sake alone should in respect of some point of false worship thervnto a nexed bee as hee speaketh the submitting our bodies to a strang worship Especially when wee are not perticuler Actors in it but onely present behoulding it with greife and suffering it in others for the true worship sake vnto which it is adjoined If this should bee held vnlawfull then can noe man present himself with a good conscience at any publique worship of God whersoever Because except it should be stinted and prescribed which M. Iohnson holds to bee a fals worship hee can haue noe asseurance but that some errors in matter or forme will bee committed yea if hee bee a man of vnderstanding and learning hee may presume in a māner that in the publique worship some error or other in matter or forme greater or lesser will bee committed before which he must present himselfe But what were the Iewish Sinagoges in Christs time free from all parts of fals worship the Scripture witnesseth the contrary Did they when Christ came into them for beare their Assemblies The Scripture confirmes the contrary was Christ presence then as heere he saith our presence is a very bowing downe vnto them was hee also therin an vnconscionable dissembler Did hee therin imbrace the bosome of Strangers breake his couenant goe a whoreing with the inventions of man For such fiere as this hee spits at vs if not why should it bee such a sin in vs who haue not such eyes to pearce into the impiety of mans traditions as our Saviour had THE SEAVENTH Reason EXAMINED Fr. Iohn IF the present Ministery of the Church of Englande bee not from Heaven but of men then is it not lawfull in the worship of God to heare or haue any Spirituall Communion therwith Such is the Ministery of the Church Assemblies of Englande Ergo It is not lawfull in the worship of God to haue any Spirituall communion therwith The Assumption is evident because God hath not appointed the Ministery of the Church Assemblies but man as appeares by their booke or ordination And if they will say the contrary let themshew their callings out of the word of God Answere This Reason is the very same with the 4.5 and 6. and hath noe ground or profe but from them And therfore is Answered also in the Answer of them And this may bee sufficient to shew that our Ministery is from Heaven when so malitious and excercised an Adversary whose whole Religion seemes to lie in opposing to our Ministery can say noe more against it THE SECOND SORT OF REASONS TAKEN AS is pretended forth of our owne Writers EXAMINED THE FIRST ARGVMENT TAKEN from the twelue Arguments EXAMINED Fr. Iohn AL will-worship is Sinne. To heare or communicate with the present Ministery of the Church Assemblies of Englande in Church Service in manner and forme prescribed is a will-worship Therfore to heare or communicate with that Ministery is Sinne. Answere This Sillogisme is Sophisticall consisting plainely of foure termes Except hee make his conclusion this Ther fore to heare or communicate with that Ministery in manner and forme prescribed is a Sinne. For the third Argument being wil-worship Al the other terms they being no parts therof must bee in the conclusion If so bee the sillogisme bee true as every Sophoming boy in the vniversitie knoweth And therfore hee must either exclude them out of the Assumption or include them in the conclusion which hee cannot doe it being his intent by theis Arguments to proue it a sinne to communicate therwith not onely in manner or forme prescribed but any other way And therfore hee Sophistically or rather in ignorant and witlesse simplicity concluds a generall from a Speciall thus It is a will-worship to communicate with our Ministery in manner and forme prescribed Therfore it is a sinne to communicate therwith whether in manner or forme prescribed or any other way Wheras a Childe may knowe this That an Action donne in some manner and forme prescribed may bee a will-worship and a sinne which donne otherwise may bee true worship A man may therfore if neede bee graunt both his premises and deny his conclusion Nether will it help him that the Author of the 12. Arguments concluded against the Ceremonies in the same forme of words that hee doth here against the Ministery It being plain by the scope of his wholl disputation That though hee do not expresse those words in manner and forme prescribed in the conclusion That yet hee vnderstandeth them It being not his purpose to dispute absolutely against all vse of them but against the vse of them in that manner and forme that they are prescribed But whatsoever his Conclusion is The Assumption is fals yea though it should bee graunted that in our Ministery ther is some will-worship performed yet let vs see how hee proues the Assumption Fr. Iohn All parts of divine worship and Service imposed onely by the will and pleasure of man vpon the Communicants in divine service and that of necessitie to bee donne is will-worship But to heare and Communicate with the present Ministery of the Church Assemblies of Eugland in Church Service in manner and forme prescribed are such parts of divine worship as is a foresaid Ergo To heare and Communicate with the present Ministery of the Church Assemblies of England in manner and forme prescribed is a will-worship Answere The Proposition is taken forth of the 12. Argumentes and therfore