Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	faith_n	heart_n	unfeigned_a	1,237	5	10.9662	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91004	Syneidēsilogia ̇or, The doctrine of conscience, framed according to the points of the catechisme, in the Book of Common-Prayer. / By the Right Reverend Father in God, John Prideaux, late Lord Bishop of Worcester, for the private use of his wife.	Prideaux, John, 1578-1650.; N. Y.	1656 (1656)	Wing P3436; Thomason E1697_2; ESTC R203209	47,433	193

themselves and satisfaction in most things to weak Consciences agree not concerning the method in delivering this doctrine but this should scruple no man all laying sure grounds and driving to the same end which the Apostle mentioneth The end of the Commandement is Charity out of a pure Heart and a good Conscience and Faith unfeigned 1 Tim. 1.5 This Three-fold cord may not be untwisted and broken howsoever perchance be somewhat intangled without sundring that which God hath joyned together The heart must be pure without unclean or corrupt affections the Conscience good not tainted with by-respects or vendible for any advantage and Faith the ground of all must lastly be unfeigned not puffed up with presumptuous pretences but expressed in good workes as the Apostle prescribes Jam. 2. a tree planted by such rivers of water will bring forth its fruit in due season And a Conscience fastned by such nailes and pricked on by such Goads will never shame the Masters of the assemblies for the disposing that am●sse they have received by the hand of one Sheep-herd and Bishop of their Souls to whom they have returned from the by-paths of mens traditions As I censure not the courses that any have taken in this kind so I trust none will take my disposition amisse which I shall frame as neer as I may to the points of the Catechisme in our Church-booke wherewith all should be best acquainted The cases of conscience then so disposed will come under these heads Concerning 1. Religion 2. Scripture 3. The Apostles Creed 4. The Decalogue or ten Commandements 5. Lords Prayer 6. Sacraments In speaking somewhat of all which as God shall enable observe that C. standeth for Conscience proposing scruples D. a Doctrinal resolution or direction answering such queries by 1. what 2. whether 3. why 4. wherefore briefly and plainly as the case requireth CHAP. I. Of Cases concerning Religion WHether Christian Religion may not be thought to be a politique invention of the wisest worldlings to keep the simpler sort in awe and order This is that Satan would buzze into busie conceipts to make men atheists D. that he might rule all but herein he bewrayes himselfe for if by his sensible commerce Witches 1 Sam. 28. Acts 16. Possessed Pythonists such as have familiars or spirits of divination whom they consult with and worke by doe apparant mischief it be made most apparent that there is a Devill it will necessarily thence be inferred also that there is a God that puts a hook into his Nostrills to restrain him from further mischiefing this invisible frame of the world with all the inhabitants thereof Whom reason will further convince that such an inestimable piece of worke as the world is seen to be could not come to be so by chance of it self or indure as it doth without a maker and preserver which what may we imagine to be but God Almighty to whom we owe our being and preserving Reason and Necessity therefore will cast us upon the acknowledgement of all Religious duties to be performed to him What assurance have Christians that their Religon is to be preferred before that of the Jewes C. II. Mahumetans and Heathens Christianity hath the most D. warrantable antiquities and testimonies of all ages to confirme it miracles beyond all exception and prophecies of future contingencies above humane comprehension to back it such doctrine as fiteth all men of all conditions to live religiously in respect of God justly in relation to others and soberly in reflex upon their owne demeanure with plaine instructions concerning the originall progress and reward of wickednesse the onely freeing from it the immortall rewards of another world which the wisdome of this world could never think of This the Wisest and Learnedst in all ages have embraced Tyrants and the Devils with all their complices have in vain opposed the ablest opposers of it themselves have been convinced to justifie with Pharaohs Magicians that the finger of God is in it And none could take any exceptions against which have not been answered to their confusion All which and divers other excellencies all other professions are so farre defective that upon slight examination they will be found to be unreasonable bruitish and ridiculous May not all sorts of people that never heard of C. III. or were instructed in Christianity attaine unto Salvation if they live morally well in their own profession Their punishment may be easier in another world D. then that of those who have lived amongst them more disorderly because punishments are by Gods justice proportioned to demerits Tire and Sidon shall have an easier doom then Corazin and Bethsaida that were better instructed and did worse But for coming to the Father without the Son here Ioh. 14.6.17.3 Act. 4.12 Ioh. 10.7 or hereafter we can finde no way No life eternall to be expected but by knowing him No Salvation but by his name No entrance but by that way door And this the Heathen doe in a manner confesse when the best of their dead must be beholding to Charon's boat the Turkes when they place their Paradice they know not where to supply them with all sensuall pleasure they had not so fully here And what good can the Jewes howle for in expectation of a Messias to save them in another world beyond the date of all their Prophecies who tarrieth no man knowes where some say lingreth at Rome Seeing that they that turn many to righteousnesse C. IV. shall shine as the Stars for ever and ever Dan. 12.3 and the King of Heaven would have men compelled to come in to the celebration of his Sons Marriage supper Luk. 14.23 Whether those of a contrary perswasion to Christianity under our power and living amongst us may not be forced to conforme themselves to our Religion By no meanes D. For the Commandement runs goe and teach not force by Fire or Faggot or any other co-active wayes all nations Mat. 28.19 seconded by the Apostle be infant in season and out of season reprove rebuke exhort with all long-suffering and doctrine 2. Tim. 4.2 Religion being not to be planted or propagated in a Turkish manner by the Sword but by the Word in an Apostolicall manner and method I beseech you brethren by the mercies of God Rom. 12.1 no lording over mens Consciences which St. Peter forbad long ago 1 Pet. 5.3 which his pretended successors have little hindered whence the compulsion the Gospel speaks of must be by perswasion not coaction as appeares by the use of the same word Mat. 14.22 Gal. 2.14 Whether Protestants by renouncing Popery C. V. may justly be charged to have set up a new Religion differing from that which their ancestors professed and are charitably thought to be saved in They can be charged no further with Novelties D. then Josias might be and other Pious Kings for plucking down Idolls and purging Gods Worship from Idolatry nor then our Saviour for whipping out

not follow Concerning which we have his censure many will say unto me in that day Lord Lord Matt. 7.22 have we not prophecied in thy name And in thy name cast out devills And in thy name done many wonderfull workes I then will professe unto them I never knew you depart from me all ye that worke iniquity The seeking therefore to such deluded by Satan and deluding others is a departure from God wherein he that turnes himselfe into an Angel of light will be found at length to be the Prince of darknesse worse then a light angel and will help the body and state no further then to gaine upon the soule to its eternall ruine Whereas C. IV. in the fourth petition we beg for our selves all things necessary for our corporall sustenance under the name of daily bread that frugality may be thought to be justly implyed which excludes any extraordinary preparations in feastings apparell building more then necessity requireth with what conscience can we goe beyond that we daily desire Since such superfluities our Saviour telleth us the nations of the world seeke after and the Apostles rule is Luk. 12.20 1 Tim. 6.8 having food and rayment let us be therewith content Herein the circumstances of time place our abilities D. condition of estate and life with the end why sometime the ordinary course is exceeded varieth the case Gen. 18.6 7. Abraham for enterteyning the angells made better then ordinary provision and at the weaning of Isaac made a great feast And what extraordinary diet there was at the time of shearing their sheep 1 Sam. 25. 2 Sam. 13. the story of Nabal and Absalom sufficiently declare To this purpose that chearing up of Nehemiah to the people that mourned at the hearing of the law which they had transgressed is worth the noting Goe your way eate the fat and drinke the sweet and send portions to them for whom nothing is prepared for this day is holy unto the Lord. Nehem. 8.10 And the good father in the Gospel thought his best provision not good enough for the welcoming home his paenitent prodigal Luk. 15.25 but Musick and Dancing must be had for the complement of the festivity and gladnesse Expences therefore in this case must be considered either in an ordinary course of provision and so they are to be limitted by a temperate frugality and discretion according to the severall estates of men or condition or upon just causes of augmentation or sparing For as there is variety of bread apparell and calling so the allowance must be measured accordingly Our Saviour invited himselfe to Zachaeus house Luk. 19. who strained himself out of doubt to give his best entertainment and it was wel taken but Judas had a check for blaming Holy Mary's profusenesse Jo. 12.4 How solicitous was the Blessed mother Joh. 2. that the marriage feast should not be discredited for want of wine And how unexpectedly did our Saviour supply it Feasts then and triumphs may be often celebrated in due time and place by those whom it may concerne for expressing our thankfulnesse to God and praising his bounty as fasts and humiliations are on other occasions to turne away his indignation from us by our hearty repentance The kingdome of God consisteth not in eating and drinking Let all be done to Gods glory as he hath prescribed Daily bread here is to be taken for the portion fit for every ones condition Then as in the ordering of Mannah he that had gathered much had nothing over and he that had gathered little had no lack If our trespasses C. V. or debts are desired to be forgiven us by God no otherwise then we are content to forgive our debtors or those that have trespassed against us with what conscience then can we sue for our debts or prosecute those that any way have wronged us or Lawyers take fees for the promoting of such Offences D. or debts may be such as either intrench upon Gods glory Church or Word in which all true Christians have an interest and we are not to forgive or remit but tyed to prosecute the offenders that so they may be brought to a just satisfaction according to our power or condition Other differences and debts there may be wherein our persons are only concerned without the least prejudice to any other and these only are here required to be remitted that our suit may have no demur at the throne of grace We find what a great sum was remitted to the penitent debtor upon his free acknowledgement and promise of his faithfull endeavour to satisfie But when he fell so foulely upon his indebted brother O! what a heavy doome the mercifull Lord laid upon him O! Thou wicked servant I forgave thee all that debt because thou desiredst me Shouldest not thou also have had compassion on thy fellow-servant even as I had pity en thee Now debts that are due unto us may be not only required for supplying of out owne necessity but support of our family and retinue who thereby have also in them an interest and when a wrong done to my Person stayeth not there but doth reflect upon my calling and reputation which I am bound to maintaine and often breaketh out further to the dishonour of God himselfe or of his Church or word the encouragement of the wicked and scandall of the wel-affected remission in such cases may prove so unseasonable that if justice be not executed to the utmost it may cause the Sword thereof to turne back and to prick him that endeavours to put it up Thus Saul was punished for sparing Agag 1 Sam. 15. and a lion killed that party that would not strike 1 King 20.36 when a Prophet from the Lord Commanded him From the sixth petition C. VI. Lead us not into Temptation seeing it is apparent that Temptations are from God as they are from Satan what Characters of difference may the conscience find to discerne the one from the other that it may make the true use of both to Gods glory and his owne contentment As in the originall D. there is a maine difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in our tongue a triall from a tentation hath an evident distinction It was no tempting of Philip when our Saviour put him the question to try him because he himself knew what he would doe Gods tempting therefore of Abraham was but to try whether he preferred his Faith in him before naturall affection to his onely Son But Satans tempting of Adam was to his ruine The scope and end of the Suggestion therefore is a sufficient differing of a tryall from God and a plot from Satan Saint James tells us that when a man is tempted he is not tempted of God For God saith he cannot be tempted of evill neither tempteth he any man But every man is tempted when he is drawne away and enticed Jam. 1.13