Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	conscience_n	faith_n	unfeigned_a	2,594	5	11.1136	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

workes doe abundantly testifie yet as tall a Cedar as he was in this piece so humble and condescending that he may be said truely to have denied himselfe the points here handled being done without the least ostentation of quotations and School-niceties and againe with so much brevity and perspicuity that they are made not only legible but intelligible to the meanest capacity Wherein he hath conformed himself to the practise and example of that great Doctor of the Gentiles and Labourer in the Gospell S. Paul who of himselfe professeth that he was made all things to all men that by all meanes he might save some 1 Cor. 9.22 a vertue and happinesse I confesse as to be admired in our Worthy Bishop considering his great parts So to be desired in other learned men who though they have deserved high renowne in the Church of God yet have so locked themselves up in abstruse termes or high rhetoricall expressions that the benefit of their labours cannot descend unto the many To avoid this rock therefore the method he observeth here is of the Catechisme in the Liturgy as being most plaine and easie and known to all and which he alwayes very much extolled as an excellent summary of religion neither burthening the head with multiplicity of needlesse points nor leaving out any that was needfull Milke indeed fit for babes and prepared with great prudence by the composers thereof Begun it was by him but a little before his fatall sicknesse by meanes whereof it wanted the happinesse of his review and some pages with this marke ' neer the end of the book were left empty which are now adventured to be filled up though by no learned hand yet by one that had rather his low fortune and condition should be taken notice of in casting but a mite into the treasury then an unwillingnesse observed in him to serve his generation according to the sphear of his activity Fare-well Y. N. Of Conscience COnscience is a faculty of the soul sitting as a Bishop to oversee censure all the actions of Man with impartiall approving dislike or doubting of them That which we call Nature in Insensibles in Sensibles Instinct in Men vulgarly Reason as it is applyed in Religion may be called Conscience which is nothing but Reason freely acting without partiality or seducement Hence it is set as a Judge Isa 5.3 brought as a witnesse Rom. 2.11 retained as an advocate Act. 23.1 called by some the dictate of reason the Law of the understanding that in reasoning thus playes the Logician and makes an argument A betrayer of Innocent blood is to be condemned this position is infallible out of Scripture Then Judas brings in the assumption but I have betrayed Innocent blood the conclusion will thereupon necessarily follow therefore I am worthy to be condemned Conscience therefore saith one is the applying of our knowledge to particular acts whose Court is the Heart whose Proctor is Reason whose Sentence is impartiall if it be accompanied with simplicity and godly sincerity as the Apostle sets down Our rejoycing is this the testimony of our Conscience that in simplicity and godly sincerity not with fleshly wisdome but by the Grace of God we have had our conversation in the world 2 Cor. 1.12 For such a conscientious teacher desires to bee made manifest not to the Eares alone but to the Consciences of his hearers 2 Cor. 4.2 and 5.11 So obedience to higher powers is to be performed not for complement or commodity or feare of the penalty ensuing disobedience but for Conscience sake Rom 13.5 For such Conscience towards God grief and suffering wrongfully is to be indured 1 Pet. 2.19 For such a Conscience as may appear in David will be troubled and start back at the offering violence but to the skirt of the Royal robe of his Soveraign 1 Sam. 24.5 And this Conscience becomes one with that merry heart that maketh a chearfull countenance and proves a continuall feast when the cry goes otherwise abroad the staffe of bread is broken and they have no wine as the wise man informeth us a good conscience feareth no colours but a wounded conscience who can bears Those that have taken upon them the curing or securing of Consciences in all variety of cases spend much time in discussing either grammatically the originall or meaning of the word and how Synteresis and Synidisis differ or naturally what place Conscience should hold in reference to the understanding or will whether it may be termed a power or faculty or an habit what duties may be expected from it what acts it performeth how liable it is to affrightments scruples demurres errors woundings cauterizings extinguishings of weaknesse and waywardnesse in good consciences of outragiousnesse or stupidity in the bad c. But a plainer path may serve our turne who aime onely at practice and leave disputes to those that have leisure or pleasure to make use of them This thing in no case may be omitted especially to consider that as the ground is laid so the building is like to prove firme or tottering Whereupon it will follow that from doubtfull praemises in reasoning a warrantable conclusion may in no case be expected In the Court therefore of Conscience these rules must stand as unconcontroleable I. That mans Conscience is known to God alone 1 Corinth 2.10 11. II. Therefore it can be subject to none but to him that can search the depths and discover the windings of it III. Nothing by the same reason can binde or loose it but that which hath undoubted authority from God IV. Thence it will follow that the written Word of God must decide all our cases of Conscience either by positive Texts or clear deductions that cannot be justly excepted against V. Traditions Customes humane Lawes Oaths Promises Vowes or the like may no further binde the Conscience then that they are consonant and backed by the Word of God VI. No Indulgence pardon or dispensation of Man can free or binde the Conscience but his onely that brings that key with him which openeth and no man shutteth and shutteth and no man openeth VII The Church and lawfull Ministers have the power of binding and loosing the Conscience committed to them Mat. 18. Joh. 20.23 which taketh effect in those onely who Religiously and with due preparation are humble suiters for it and with penitent hearts entertain it The neglect of which rules and foysting in Decrees and Decretalls with Scholastical and Philosophical determinations in stead of Scripture and solid inferences from it hath entangled the antienter Casuists with so many exorbitances that little good is to be gotten by them and those that set forth the same way under the name of Morals give rather a new dresse to the old Felt then redresse any thing upon better grounds as it will quickly appear to those that will come and see Since the Reformation those that have recalled matter of Conscience to Scripture not without great commendations to

therefore the breach of these is accounted rather dishonesty then rude perjury Where 2. notice is to be taken that the party swearing be not uncapable by reason of infancy madnesse or distemper to take an Oath for the actions of such come not under the censure of the Court of Conscience 3. such usual forms of speech as these God is my judge God knowes I meant no harme before God I had no such thought or the like must be reckoned as Oathes whereas by my Faith or Troth or of my Soul or Honesty or Salvation or the like be but serious asseverations of respecting which religiously a Conscience must bee made Whence that Amen Amen verily verily must not be accounted an Oath of him that gave in charge in common conversation not to swear at all 4. Besides here the swearing by Creatures is no way approved by a Papist and discovers the heedlesse vanity of a Protestant worthy to be punished though not for Perjury yet for peevish profanesse As by the Heavens by our Lady by the Masse or by my George which binde yet make guilty the swearer in relation the Creatures have to the Creator 5. In regard whereof neither Pope Prince or Potentate hath any power to dispense for such cases are reserved onely to God whose interest Man must not presume to intrench upon except he will deal as the Devill did with our Saviour and take upon him to give all Kingdomes who had interest onely in Hells Dungeon 6. When therefore a contract by Oath is between Superior and Inferior Prince and Subject or Equall bargaining one with another or promises are made on conditions or by parties not in their owne disposition if the Superior dye or cease to be such or the parties concerned give up their interest or condition at first possible but after the contract prove unpossible or of scandalous or damnable consequence or the act of the party under government be disallowed by his lawfull Guardian the Oath may be truly said to be void and the Conscience disburdened of it not by mans dispensation or relaxation but by Gods disposition who hath appointed oathes as a part of his worship to end controversies not to intangle consciences 7. Lastly an oath taken to performe that is wicked as that of the Jewish Zealots to kill S. Paul or to abandone that which is good As a man to sweare he will never serve his Prince come neer his wife help his children or friends which by all tyes of religion and morality he is bound to doe the band lyes still upon his conscience to expiate his damnable rashnes in taking such an oath with all conscionable repentance not to execute that which he hath sworne lest by thinking to decline perjury he incurre a more damnable abomination Herod had better have broken his oath then so barbaroussly have murdered John Baptist And David blessed the advice of Abigail that was a meanes to put him off from that he had vowed to God to performe And Saul was content with the peoples mutiny in a manner that plucked Prince Jonathan away from undergoing the doome of fury under Zeales vizard C. V. Touching the fourth Commandement with what conscience can any say Lord have mercy upon us and incline our hearts to keepe this law when it is confessed that the day is changed and the praecise observation of the letter would necessarily cast us back upon the observation of the Jewish Sabbath turning our Sundayes into Saturdayes there being neither praecept nor promise to direct us otherwise D. In the Sabbath two things are considerable 1. the day and 2. rest The day by the analogy manifested in the commandement is to be one in seven according to the patterne given by God The rest is opposed to such worldly labour as might any way hinder it but not as though it were set aside to all employment or might be spent in sleep or idlenesse or that which we call pastimes but employed it must be in workes of sanctity not to be diverted or retarded by our selves or any that belong unto us in businesses of our ord●nary vocation This rest must ever be taken for morall for all mens consciences will give them that publick worship is as due to God and should be performed with more solemnity then private This cannot be done without time place so set that the assembling may be certain But the duty still remaining the day was alterable especially by him who professeth himself Lord of the Sabbath Mat. 12.8 Matth. 12.8 and therefore might well substitute the Lords day instead thereof This day the acts of the Apostles confirmed by the keeping of it and their successors have continued it as of divine ordinance in all Churches which so must stand Heb. 4.10 till it bring us to the perpetuall Sabbath of the Church triumphant When we say therefore at the recitall of this commandement Lord incline our hearts to keep this law our meaning is the morality of this law which is an enlivening as it were to all the rest not as the day was set the Jewes to be the seventh from the creation but as it was altered by our Saviour and his Apostles practise in regard of his glorious resurrection from that resting in the grave to which the Jewish Sabbath had reference So that typicall Saturday might well give place to that Sunday For which change those that call for a precept must learne that patternes may be as warrantable in matters of order as precepts in the Articles of the Creed the acts of the Apostles being as canonicall as the foure Evangelists In the same commandement C. VI. the text expressely giving in charge six dayes shalt thou labour and doe all that thou hast to doe what warrant may a pious conscience finde for keeping any holidayes any time of the weeke and sometimes with greater solemnity then the Lords day it self is celebrated D. Those words are not to be taken as a command but to be received in this sense I have allotted thee a vocation in whatsoever condition thou art and allow none to be idle but to walke as I have called him To performe which duty for thine owne occasions six dayes are allotted thee But the seventh I refer wholly for mine owne service and command all thy secular businesse to be laid aside the more punctually to attend on it Where we find that of the time left to our dispose if we upon good grounds for extraordinary blessings appoint a day or more for prayer praise and thanksgiving we have the patterne of the old Testament and the practise of our Saviour who honoured with his presence and preaching the feast of the dedication Jo 10.22 Macchab. 4.59 ordeined by the Machabees And for that we are taught and know that right deare in the sight of the Lord are the death of his Saints as their lives have been honourable And the righteous God hath so done and doth his marveilous