Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	know_v	zeal_n	zealous_a	21	3	8.8286	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69129	Conscience with the power and cases thereof Devided into V. bookes. Written by the godly and learned, William Ames, Doctor, and Professor of Divinity, in the famous University of Franeker in Friesland. Translated out of Latine into English, for more publique benefit.; De conscientia. Et ejus jure, vel casibus. English.	Ames, William, 1576-1633.	1639 (1639)	STC 552; ESTC S114737	107,148	176

affections about worldly things Luke 8. 14. 3 A spirituall satiety or fulnesse that is a presumption of our own sufficiency and a resting in that degree and measure to which we have attained Phil. 3. 13 14. 4 Sloth Feare and carnall wisdome Iud. 1 19. 21. 27 28. 29 30. 31 32. 33. 5 Familiarity with the world or the commonesse of sinne abounding in others Mat. 24. 22. 6 The practice of such things as our conscience alloweth not Rom. 14. 20. 21. 7 Indulgence to our selves in our own corruptions 1 Cor. 5. 6. 2 Corinthians 7. 11. Ephes. 4. 29. 30. 23. Secondly we ought often and seriously to meditate upon the love and mercy of God toward us Pro. 25. 21. 22. 24. Thirdly we ought to meditate daily of our imperfections Phil. 3. 13 14. 25. Fourthly we ought to be diligent in the use of all those meanes which God hath appointed for the begetting of grace in us 1 Thess. 5. 16. 20. 26. Fifthly we ought to associat with them that have the zeale of God Pro. 22. 24 25. 27. 17. Among such we must especially desire those Ministers whose tongues have beene touched with a coale from the Altar Esay 6. For by notorious and lamentable experience even in reformed Churches that is found to be true which the author heretofore praised writ long since The words of life in the lips of many Doctors preachers are dead in regard of the vertue and efficacy For they doe so coldly and dully preach the words of God that they seem even to be dead in their lips Whence it comes to passe that as they themselves are cold and dead even so doe they leave their hearers cold and dead and I would to God they did not make them so I knew a man that for this cause left the City Paris For he said that he was made colder and colder daily with the Lectures and Sermons in Paris And that he was affraid if he should stay longer there he should be quite frozen to death stiritually Wherefore he got him to certaine zealous persons as unto hot coals that conversing among them he might nourish and increase his heat The fifth Question is whether zeal is to be judged according to the sence thereof and the manner of exercising 27. Ans. Not alwayes For zeale is greater essentially in regard of the things about which it is conversant or accidentally in regard of some circumstances which happen and doe not alwayes remaine the same For example married folks loving one another dearly are sometimes more affected upon the very marriage then in that constant society of life which afterward followes But this is by accident because of the novelty of the thing But in very deed they may afterward rejoyce as much or more 28. So also the faithfull in the first conversion may finde often greater motions of their affections then afterward because of the novelty of the thing though there be afterward an increase in the true zeale of God Some such thing is affirmed even of the Angells Lu. 15. 7. 29. In old age or in some such like decay of strength although there may be the same zeale or more then was before yet it is not put forth in some in the same manner that it was in in their younger dayes 30. Variety of education may bring a great diversity in the manner of exercising ones zeale when yet there may be an equall zeale in respect of the essence of it The sixth Question is whether one and the same thing may be lawfully a matter of zeale and laughter 31. Ans. That this may be appeareth in the example of Eliah 1 Kings 18. 27. with 19. 10. 14. But yet not in the same respect For zeale hath for its object something either honest or filthy but laughter is caused by the apprehension of an unexpected thing that lightly pleaseth without the consideration of honesty or filthinesse CHAP. 7. Of peace and tranquillity of Conscience BEcause the concomitant object of obedience is a quiet Conscience Concerning peace of Conscience The first Question is how peace of Conscience doth depend upon our obedience 1. Ans. It depends not upon our obedience as upon the principall cause but rather upon that justification which we have by Christ Jesus Romans 5. 1. Heb. 10. 22. 1 pet 3. 21. 1 Cor. 4. 4. 2. They which goe about to rest in themselves or in their own works can never finde any solid tranquillity in their Consciences both because of the diverse falls and because of the manifold imperfections which adhere to the endeavours of the best men while they live in this World And hence it is that those that are popish must needs be vexed with perpetuall doubts both in life and death because of the opinion which they have of the Righteousnesse and Merits of their works which are yet by their owne confession uncertaine 3. Secondly it depends upon our obedience 1. as upon that whereby the contrary is removed or as upon that which removes the impediment 1 Sam. 25. 31. 1 Ioh. 3. 18. 21. 2 As upon the proc●…eant cause or secondary reason thereof 2 Cor. 1. 12. 4 Now this is so to be understood as that the tranquillity of Conscience in regard of those actions which are agreeable to the Law of God is to be conceived to depend upon obedience in regard of the thing it selfe But that tranquillity which respects our state before God it to be ●…scribed ●…o otherwise to our obedience as to the cause but only in respect of the certainty of our perceiving of it and that our obedience respecteth the thing it selfe as the signe and effect thereof hence that phrase so of●… used by Iohn By this we know and such like Ioh 2. 3. 5. 29. 3. 10 14. 19. 4. 13. 5. Peace of Conscience also depends upon obedience as upon the conservant cause For righteousnesse not impu●…ed nor inherent but of the life and conversation is the brest-plate of a believer whereby he is guarded and defended and is perfectly safe and quiet Eph. 6. 14. 1 Ioh. 3. 7. 1 Cor. 4. 3. Hence it is that that righteousnesse which consists in obedience is called the righteousnesse of a good Conscience Acts 24. 10. 6. Now obedience doth preserve and maintaine peace of Conscience not only as a signe of our reconciliation with God but also as a continuation and an exercise of that life which is acceptable and pleasing unto God Col. 1. 10. Thess. 4. 1. Heb. 12. 28. Not that there is any such perfection in our obedience as can satisfy the Law of God but because that after our persons by faith in Christ become acceptable to God then by vertue of the same faith for Christs sake our obedience though weake and polluted is accepted before God 1 Pet. 2. 5. The second Question is what is that obedience by the presence whereof the Conscience may enjoy peace 7. Ans. First an absolute perfection is

scruples Conscience it selfe is made more strong and setled CHAP. VII Of the attention of Conscience to its Facts HItherto we have spoken of that Synteresis or Proposition whence Conscience telleth what is Law Now followes the second part of the judgement whereby a mans conscience beares witnesse of his fact according to that Law By reason of this act Conscience is named a witnesse and in the common Proverbe a thousand witnesses It is likewise called a Booke Revel 20. 12. because it is left written in mans minde at it were in a register what he hath done and with what intent and at length is read and spoken of by Conscience The Assumption of that practicall Syllogisme wherein Conscience consists is nothing else but the recognizing or considering of our action or estate as it hath respect to that Law which Conscience giveth For the better understanding of the nature hereof some things must bee made cleare concerning the action which is recognized and some things concerning the recognizing itselfe The action is either agreeable to that which Conscience teacheth or is contrary to it The dictate of Conscience whereunto an action is to be conformed doth sometime goe before and accompany the action and sometimes follow it Against the dictate of Conscience that goeth before or accompanieth the action we haue an example in those of whom the Apostle speakes Rom. 1. 32. Who knowing the Iudgement of God that they which commit such things are worthy of death not onely doe the same but haue pleasure in them that doe them Wee haue an example of an action committed against the judgement of Conscience following the fact in those Iewes which put Christ to death through ignorance Acts 3. 17. 1 Cor. 2. 8. yet being afterwards better taught they judged far otherwaies of their fact then when they did commit it Acts 3. 37. Quest. From hence ariseth a hard question how a man can do any thing against the dictate of Conscience which goeth before or accompanieth his action the Question ariseth thus The Will as it seemes to many cannot will or nill any thing unlesse Reason haue first iudged it to bee willed or nilled neither can it choose but follow the last practicall judgement and doe that which Reason doth dictate to be done and by consequent the Will cannot moue against the determination of Conscience Answ. For the unfolding of this matter these conclusions are to be laid downe It is so cleare that no man can question it 1. That many both may doe and doe against Conscience as it is an habite or Summary of Principles and in so doing they doe in some sense goe against Conscience 2. Against Conscience as it is an act all those doe who do any thing against that Iudgement which they had actually and yet haue virtually or in the principle though actually they judge not as they haue done formerly 3. The Will cannot will desire choose or follow after any thing without a speculatiue apprehension of it because the object of the will is knowne Good No man was ever knowne to desire what hee no waies knew 4. A bare and simple apprehension of the object without any practicall judgement that forthwith it must be prosequuted or avoided may be sufficient to draw forth the Act of the Will This appeareth sufficiently in Mad men Infants and in every undeliberate motion of the Will The reason of this is because a Good apprehended or knowne hath all those Conditions which are required to the Object of the Will The Will is as able about its Object as the sensitiue appetite is about its But Sense is stirred up at the apprehension of its object as the Eye at sight of Colours the Eare at Sounds c. 5 The Will can at pleasure suspend its act about that which is apprehended and judged to be good without any foregoing act of judgement that it should doe so for if to suspend an act and to leaue of acting an act of judgement bee necessarily required then to suspend that judgement another judgement is requisite and to suspend that another and so in infinitum 6 The Will can turn away the understanding frō the consideration of any object which at present it apprehendeth and judgeth to be good to the consideration that it hath formerly apprehended and judged to be so By reason of this commanding power the Will is the first cause of unadvisednesse and blame-worthy error in the Vnderstanding When the Will doth first begin to draw away the understanding from that which it hath judged to be good it doth it by its owne inclination without any judgement that it should doe so otherwise these two judgements should bee together namely this ought to be followed and this ought not which were absurd 7 The Will can moue it selfe towards an object that is apprehended and iudged good for profit or pleasure in some respect though reason iudge that it is not lawfull but sinfull The reason is 1. Because whatsoever good the understanding propoundeth to the will in this life it propoundeth it with a kind of indifferency of Iudgement as not having any necessary connexion with the universall good Vpon which the will is naturally set and determined Hence it is that freedome or liberty in an action is said to bee radically in the iudgement and reason 2 Though the will bee determined by the understanding in regard of the specification or kinde of thing to be willed because it willeth nothing but that which the understanding hath first apprehended yet in regard of excercise or act of willing it mooveth both it selfe and the understanding with the rest of the faculties And hence it is that liberty is in the will formally which should not be true if it were necessarily determined by the understanding 3 If the iudgement being right the will could not but will aright then before the first sinne of Angels and men which was in the Will there must necessarily bee an error in the Vnderstanding and if so then the punishment of sinne should be before the first sinne for all Practicall error in the Vnderstanding is either sinne or the punishment of it 4. If the Will doe necessarily follow the judgement of the understanding then there should in proper speaking be no sinne of malice distinct from those sinnes which are committed through ignorance or passion But it is manifest that this kind of sinne is found in Devils likewise in some men 5. If the Will doe necessarily follow the Vnderstanding then in Regeneration the will it selfe neede not bee internally renewed grace for the inlightening of the Vnderstanding would be sufficient But this is repugnant to Faith and godlinesse 8 Though the Will doth not alwaies follow the Iudgement yet doth it ever follow that command whereto it is subject and that agreeth oftentimes with Iudgement But this command though as touching the direction it doth belong to the understanding yet as touching the power and efficacy it belongeth