Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	day_n	holy_a	sabbath_n	1,012	5	9.4280	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00954	The revvard of the faithfull. The labour of the faithfull. The grounds of our faith	Fletcher, Giles, 1588?-1623.	1623 (1623)	STC 11062; ESTC S117621	79,563	446

first from the wombe of nature but where I pray should nature find seed 〈◊〉 some the earth but from the fruites of the earth before growing where should shee seeke for egges to breed her ●owles with but from ●owles already bred whither should she goe to gather her akrons but vnder the oake before flourishing what neede ●nfinite knotts It is not in the power of nature to bring forth a man but he must first be borne a child and of whom should that child bee borne had not there been already in nature both man and woman nature then we see could not by any power in her produce the least creature but shee must needs haue her semniall causes and whence are they seeded but from things already beeing Much lesse could chance for what is fortune but onely something in nature wherof we know not the cause If a man digging in a field find a mine we cal this fortune but a mine must bee first there by nature before any can finde it there by fortune And therefore fortune that comes alwayes after nature cannot bee the cause of nature It followes then that the whole world and the soules of men proceeded neither from nature nor chance but from the power and wisedome of God himselfe who is as much more powerfull then nature to call out his worke perfect in his kind at first as he is more wise then fortune to adorne his worke with the most graceful order with out any chaunceable or blind confusion This then being either graunted or extorted from a naturall man what followes hence Truely this That the soule of man doth consist by the word of God Secondly That the soule of man beeing onely able of all creatures visibly in heauen or earth to conceiue and vnderstand a diuine beeing which our experience teaches vs must needs be a spirituall substance like God himselfe and created after his image For this in reason and nature is a selfe-credible truth That no Creator can rayse the power of his action beyond the sphaere of his owne actiuity A stone cannot liue A plant cannot see A beast cannot vnderstand a diuine nature because it hath no such receptiuity no such actiue and diuine power in it as to take into it an insensible obiect For then it should work extra sphaerā beyond the pitch of a sensible being man therfore onely who hath such an eye of vnderstanding in him whereby he is able to liue as it is sayd of Moses Heb. 11. 27. as seeing him who is inuisible must needs be fashioned and form'd in the similitude of the inuisible God For what creature worships a diuine power sanctifies holy dayes and Sabaoths obserues solemne feasts and assemblies offers sacrifices of prayer praise to God but man onely Vpon whose soule doth the law of God naturally reflect it selfe in the knowledge of that which is good and the conscience of that which is euill but onely vpon man's What nature in earth obserues the different motions of the heauenly bodies and admires the methodicall Wisedome of God in them or thinkes vpon his couenant of mercy when he sees the token of it shining in the waterie cloud sweetly abusing the same waters to bee a token of his mercy which before were the instrument of his iust reuenge but only man's whose eye lookes beyond the bright hilles of time and there beholds eternity or sees a spirituall world beyond this body esteeming that farre discoasted region his natiue countey but onely man Which diuine thought wee shall not find in the hearts alone of the children of light that haue the starres of heauen shining thicke in them Hebr. 11. 16. but in the minds of heathen men that lay shadowed in their owne naturall wisedome out of which the banisht Consul of Rome Boetius could sing Haec dices memini patria est mihi Hinc ortus hic sistam gradum O this my country is thy soule shall say Hence was my birth here shall be my stay And of which Anaxagoras liuing a stranger among the Athenian Philosophers and being chid for regarding so little his natiue soile by one that asked him why he minded no more his owne country answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ô sayes he pointing vp to heauen I am exceeding mindfull of my natiue countrie Now to apply all this discourse home man we haue prou'd was created by the word of God man only was form'd in Gods image and similitude And who then is the word of God but the Sonne of God who the expresse image of the Father but the Sonne Ioh. 1. 1. Heb. 1. 3. Since therefore our soules consist by the Word Christ and euery thing is preseru'd of that it consists as Nature it selfe teaches since our soules are made after the image and similitude of Christ and euery thing is most agreeably nourished by that it is most assimilated vnto is it not euen in reason an irrepugnable Truth that our soules must needs be nourished and preserued by the power of our Lord CHRIST who is Gods Essentiall Word and Image And heere by the way but I speake of it onely incidentally as it falls into discourse wee may see as the high dignity so the causall differēce between the reasonable soule of man and the liuing souls of bruit beasts For doe but looke into the booke of the generatiō of creatures and you shall see there Mans soule was immediately breathed into his body by God himselfe and was created after his Diuine image but the Liuing Soules of bruit beasts were educ't out of their elementarie wombes those bodies which were most like thēselues For so sayes our Lord God Let the Earth bring forth euery liuing thing according to his kind and it was so so the sea was commāded to bring foorth issue according to his kind and so it was which is the reason the liuing souls of beasts fal again into the same matter out of which they were first taken and of whose kinde likeness they are as our corruptible bodies doe Dust thou art and into dust thou shalt returne but the diuine and reasonable Spirit of man returns to God that gaue it as Salomon speakes Eccles 12. 7. being immediately created by him of his owne similitude and kinde so breath'd into the body which is indeede the true prime cause of the immortality of our souls So that they being created immediately by the Word breath of God out of nothing and not arising from any praeexistent matter cānot possibly be corrupted into any other nature or annihilated by any other word except we childishly suppose some word more powerful then the Word of God himselfe I haue now prou'd that our soules all consisting by the word of the Father which is Christ and being imag'd most like vnto him they must needs as euery thing else is by their like be preserued and nourisht by Christ whose image they are and who may therefore with greater truth and reason be called