Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	conscience_n	good_a	life_n	1,961	5	4.7606	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15704	Of the conscience A discourse wherein is playnely declared, the vnspeakeable ioye, and comfort of a good conscience, and the intollerable griefe and discomfort of an euill conscience. Made by Iohn Woolton, minister of the Gospell. Anno. 1576.	Woolton, John, 1535?-1594.	1576 (1576)	STC 25978; ESTC S106318	42,432	110

to come from god Secondly that we put our trust and confidc̄ce in God alone Thirdly that we reste and repose our selues wholy in God the fountaine and author of all goodnesse These foundations being layd then I say it is not only good but also néedeful that we reioyce in our good déedes not with vaūting Thraso or the glorious hipocrite but in the approbation and comfort of our good Conscience Neyther may the wounded Conscience which is as it were a taste of eternal deth dispaire of saluation because of their heynous sinnes and offences for they haue the merites and death of christ for their refuge and sanctuary For oure heauenly father most tenderly and dearely louing vs hath giuen his onely sonne to the death of the Crosse for vs to obtein saluation he hath giuen him vnto vs by whome he is pleased and reconciled to man the remembraunce of our sins striken out so that we certeinly perswade our self therof and hauing this fayth doe wholy yeld our selues vnto him Hereof speaketh y Apostle if any man sin we haue an adudcase with the father Iesus Christ the righteous he is the propitiatiō of our sinnes not for our sins only but for the sins of the whole world and that saying is very cōfortable What time soeuer a sinner doth repent him of his sinne I will put all his wickednesse out of my remembrance And again As truely as I liue sayth the lord I would not the death of a sinner but that he should conuert and liue These and such like sentences doe comfort vs against desperation into the which Caine Saule and Iudas by diffidence fel and with an oth God doth assure vs of his loue mercy which whosoeuer dispaireth of he accuseth god of periury being most heynous impiety and donieth Christes sacrifyce to be auaileable to put away our sinnes For our louing God doth principally request this at our hands that we distrusting our selues should trust and commit our selues only to him whose loue and charity toward vs hath appeared aboundantly that he hath geuen his only sonne for wicked and sinfull men for hys enemies whereby he might receiue vs again into his loue gracious sauoure with this fayth and confidence a sinful man may stay himself and assure vnto him moste firme consolations and defence when 〈◊〉 wrastleth with the pau●rs and agonyes of sinne death and desperation where vnto often times a man is drawen and tormented as it were of an hangman by his own vnquiet Conscience or by the malicious and guileful temptatiōs of his mortal and capitall enemy the Deuill And these thinges I thought good to commit to writing touching the good and euell Conscience wherein we see that as there is nothing more horrible and peruicidus then the euel Conscience doubting mistrusting and despairing in all things so there is nothing better nor more comfortable then a good Conscience which maketh a man liue euen a blessed life vpon earth and procureth vnto him sincere and perfite pleasure Seing then the commodity of a good Conscic̄ce is so great and that no man can haue it vnlesse he liue in his vocation and doe his duety vprightly It standeth euery man vpon to endeuour and bende all his power and strēgth euen vnto the vttermost to satistie and aunswere the same which that I may speake bréefely is to abandon vice and embrace vertue so shal we be partakers of such an inestimable ioy and treasure So shall no good man deuise or practise any fraude or guyle he shall not offer any iniury to his neighbour and so to conclude shal vice be banished and vertues as Religion piety Iustice peace concord and such other like shal spring and florish againe God the author and giuer of all good giftes graunt vs al this excellent treasure that in all our actions we may weigh and consider our Conscience being a dayly and ●omestical Iudge wherby we shal be stayed from committing those thinges whiche offend his high maiestie that so liuing holyly and sincerely in this world we may in the other world come to perfite blisse and immortality FINIS Senecca lib. 10. epist. 11. Cur actions and deeds alwayes vic●●●d The Conscience in steede of a thousande witnesses ●●lans conscience is a scoolemester vuto him The ve●ntion to a corrupt Consc●ence Chrisost in psal 50. Bernhardus The desperate ende of 〈◊〉 wilfully agaynst their Conscience Pantalion chron rerum memorabilium Iho. Foxius et alii Herat. lib. 1. epist. Act. 24. Ambrosius in epist ad Constant Seneca epist. 96. After what forte there are two partes of manners Souls Reason Will. Brute be●s haue ●●yth●● Reasō ner Wyll but sense Appetite The effecte of Reason The off●●● why will is ●ysobydi●t ●o Reason The Consience in respect of Indgement is placed i●● the minde but in respect of affections motions it is in the hart The opetation of the Conscience The ●●e●●odot this ●●●ca and ●●● deu●●●●●ruf a to scrip expressing Conscience Rom. 2. The ●efynition of the Conscience Thre thigs in the minde to be obserued Ondirsta●● ding con●emplatyre Aristo li. 1. ethick Sinterisis est habitus innatus cō seruans principia moralia et practica sicut Sinesis conseruat principia specu labilia Iudgement or decerm●nation Examples plainely expressing this matter Oedipus The ground of Ezechias his consci●net Dauid 1. Sa. 24. Riuiu● lib. 1. de conscientia hausit ex Augustino Riuius lib. de consc dissentit ab omnibus aijt enim conscientiam ponere complectionē in Syllogismo practico Causes why diuers men be of d●uerse Cōsciences The things which Conscience chife in respecteth Defynytyons of the good Conscience Of bewty and strength Of Nobility The abuse of power auttoryty True glory Iob. 19. Plato primo de repub Sophocles Oedipus Erinnius The difinion of an e●uel Conscience 〈…〉 Tiberius Caligula Nero. Richard the third Polidorus virg angli hist lib. 25. Adam Eue. Ioseph●s bretheren Iudas Pro. 17. An vnquiet Con●tience hasheneth old age sycknesse An euell Conscience ●●ayde of ●●ery bla●●●● 〈◊〉 The horcor of an euell Conscience All yartes shal be ●e●cd and tormented in Apell An exhortationte beware of an euell Conscience The So●ace and comfor● of a good Conscience Cato The part of a iudge The part of a Counseller and Captayne The office of good Lawyers Papinianus Sir Iames Hales Spotlers o● the church In whome the property of church goods doth teste Backbiters and sclaunderers of the ministetye The office and duty of Patron● toward their wards Of the mariages of wardes Of by●ts scllers Agaynst rash and bayn swearing The Godles sleights and ●iftes of many to illude the it othes Anniball Cleomenes A popishe Prelates feaude 〈…〉 Ottho Phringen sis Of the G●● bouites Ambroci us in offi Lauaterus in Ios 9. P. Martir in 2. Sam. 21. The perittry of the 〈◊〉 August dei viu ita te dei lib. cap. 22. Camillus Iustinius liber 38. The late tragical delinges in ●●aunce The law dem to supplyantes to such as yeld them selues in war. Pausanias in Acha. Conquestes ought to haue modetation as a companion Mimus Ageselaus The property of the Lyon. Sigismūd S. Augustine Antigonus Hier. in 17. Ezeh The king of denmark his pollicy Peter Arrogon A. Commodus Carolus septimus Gal rex Nothing is protitable rule vnlest it be honest Aristidea Themistocles F. Camillus ●●r●otes vertues The proper and especial notes and signes of Papistes Periury a● deyu●us of●●●uce The definion of an oth Of synners iudutate past grace Examples of Princes and people punished for their periury Carthage Philip. Engenius Pope of Rome and Lewis king of Hungaria Whether is be enough for men to rest vppon their Conscience The true ground and foundation of a good Conscience Doubtfulnes of the conscience ●angerous Policarpus Chrisost God in●●●●●ted 〈◊〉 by degrees Numa Pompilius Two 〈◊〉 tyons the first agaynst bayn confidēce in one own ryghteousenesse Agaynst sorrow and dispayre of an aff●eted Conscience The coucinsion

Caesar deliberating with himselfe whether hée shoulde take Armoure agaynste his natiue country Conscience aunswereth that hée ought not to doe it Reason Superiour confirmeth it because it is contrary to Godlynesse and to the law of nature being in it selfe vile and vnhonest Reason Inferioure alloweth the same because it is in y world a thing infantous and reprochful and therwithall very perillous Out of these Sinterisis or Iudgement inferreth that it is abhominable by no meanes to be attempted In lyke maner miagine Popilius delyberating with himselfe whether he might execute Antonies commaūndement murder Cicero Conscience telleth that he ought not to murder Cicero by any meanes Reason Superior sayth that he shall be noted of great ingratitude if he murder that man who sometime defended him in a matter of lyfe and death procured his delyuerance Reason Inferior addeth that he shal procure common hatred mallice of all good men if he murder a man that hath most notably preserued the liberty of his country wherof Sinteresis or Iudgement gathereth that Ingratitude as a most odious detestable thing is to be auoyded And thus you sée all the partes of a Sillogisme which they call practick wherin reason probable examine morall actions by the law of Nature by principles deryued out of the same I call Principles those Notices or knowledge which are planted graued in our minds by good sentences cōmon knowne vnto al men wherevnto we without gainesaying doe wyllingly and naturally assent Such are these Thankes are to be yeelded to those which deserue them Euerie man ought to haue his owne Wee ought to imitate no man. And these principles which apperteyne to our duetie and vocation in a cyuill lyfe are named practicke their naturall habite Sinterisis But those Theorick principles which properly belong to contemplation knowledge they terme the Intelligence of principles as for example The whole is greater then a part Of nothing can nothing be made such lyke I thought it requisite to interlace this short admonition of the termes or wordes which wryters in these cases vse whereof many curious questions are of many moued which may be the better discerned these things knowne for my part I thinke the first diuision to be most commodious and playne for knowledge and vnderstanding sake otherwise most certayne it is that these thinges differ not in mans minde if you respect their substance and essence being in déede mingled confused one with another onely for instruction sake they are seperate in thought and cogination For the heauenly Philosopher S. Paule nameth the whole Sillogisme whereof I haue spoken before mans conscience It is euidence by the premisses that the quality of Conscience varieth according to the condition of mens factes For in mē that feare and loue GOD there is a good Conscience whiche procéedeth of vertues and sincere deliberations and déedes bringing vnto man an incredible ioye pleasure of thinges well done And an euell Conscience in wicked and euell persons which by reason of vile and abhomiuable facts of shame and discredite receiued doth fret knaw the minde with great vntollerable greefes and fraunces Wherein it is to be no●ed that Conscience taketh not these differences of the facultye Iudicatiue which is a naturall gifte therefore to be nombred among good things and is sometime named the lighte of the minde sometime the naturall 〈…〉 time the instruction of Reason But the Conscience taketh such qualities of these thrée thinges Of the facte paste of the present affection of the hart and of the euēr folowing For if the minde be throughly perswaded of his Innocency it reioyceth and cherisheth good hope and is called a good Conscience the difynition whereof is as foloweth A good Conscience is ā ioyfull remembraunce of our former life well paste and spente hauing a sure hope and expectation of some happy euent Or thus a good Conscience is a gladsome motion of the harte conioyned with a perfite knowledge of a fact well done where it is called not Science but Conscience Which good Conscience is aswell the cause of chearefulnesse in the face and countinaunce being but an outward token of the inward affection as also the breder and conseruer of the solace and ioye in the minde conceaued of good factes and happy euents For better declaration hereof I will examine certayne cases particulerly And for examples sake let vs looke vppon these rich men of the world hauing at their own will abundantly thinges necessary to a swéete and pleasaunt life and therefore are generally almoste reputed blessed and happy If a man with more insight examin their estate he shall not finde any men eyther more miserable or more trembling fearing Gods wrath and vengeaunce then they if at any time they happen to call an accompt of them selues by what meanes they haue heaped these thinges together I doe not nowe speake of such as haue gotten riches and increased their substance without any mans iniurie if any such be for in déede such byrdes are rarely séene But I note those that wythout respect of right or wrong doe onely or chiefely séeke for gaine neglecting in the meane season those things which principally doe adorne and bewtifie man Whiles such men doe recorde their couen and frawde in gathering gayne what agonies and passions of minde what gna wings and woundes of Conscience doe they abide wherwith they bring as it were scourged and whi●te doe susteyne inwardly vnspeakeable misery in their externall shewe of felicitie On the other side they that with honest and lawful meane growe to be ritche and haue vsed no cellusion nor hurtful guile in their trade of lyfe must néedes inwardly reioyce and giue endelesse praise and thankes to the almightie for his goodnesse mercie towarde them Moreouer those meli that excell in bewtie strength health or other giftes of the body must néedes be sayde to haue rereceyued great benfites of God but those that abuse their bewtie to vnchaste loue their strength to hurt their neighbor their health to filthie and vnlawfull pleasures what miseries and sorrowes shall they afterwarde susteyne We maye iudge the fame of Nobilitie of power of glorie of honor and such lyke For if onely vertuo be the true and perfite Nobilitie as the Poet sayeth Then surely they may not rightly be called Noble that onely descend of a famous house and haue gotten Armes and Nobilitie by their renowmed Auncestors that is with other mens vertues or else as often it happeneth by our notorious Pyraries robbres or murders but those onely that with their owne worthye and excellent deeds haue aduaunced themselues or being sprong of Noble parentage by imitation doe withall their endeuour study to resemble them from whence they came Such the as are Noble in déede doe conceiue of their excellent and worthy déedes towarde their countrie an vnspeakable ioy in their Conscience whereas the Noble vnnoble with