Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	end_n	faith_n	unfeigned_a	1,201	5	10.8215	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47193	The universall free grace of the Gospell asserted, or, The light of the glorious Gospell of Jesus Christ, shining forth universally, and enlightning every man that coms [sic] into the world, and therby giving unto every man, a day of visitation wherin it is possible for him to be saved, which is glad tydings unto all people, being witnessed and testifyed unto, by us the people called in derision Quakers : and in opposition to all denyers of it, of one sort and another proved by many infallible arguments, in the evidence and demonstration of the spirit of truth, according to Scripture testimonies and sound reason : with the objections of any seeming weight against it, answered it, answered / by George Keith.	Keith, George, 1639?-1716.; Furly, Benjamin, 1636-1714.	1671 (1671)	Wing K228; ESTC R13258	128,214	140

in which thou art happy and rich wanting nothing all thy life long quiet injoying much rest But what shall I do who cohabit with continuall slaughters c. who if I would live in the desert my Lievtenants would not suffer me and though they would being in this state it is not lawfull for me to quit them for how shall I defend my selfe before God who hath assigned me this Lott But thou reverend old man and servant of God for these words of wisedom where with thou hast helped and rejoyced me dehorting me from war receiv thou my presents and despise me not I am affected with kindness honouring wisedom so commanded his servants to bring forth gold severall sorts of array bread and oyle Which Dandamis beholding laughed saying to Alexander Perswade if thou canst the birds about the woods to receive thy gold and sing the better for it but if thou canst not perswade them nor shalt thou ever perswade me to be worse then they I therefore receive no unprofitable present which I can neither eat nor drink nor do I serve soule-hurtfull riches c. Here 's nothing in this desert to be bought with gold For God gives me all things freely c. selling nothing for gold but freely bestowing all good things and even the mind on those that freely accept it c. But the oyle he took and walking about the wood gathered some sticks and kindling a fire he said The Brachmanns have all things being fed by providence into the fire he powred the oyle till it was all consumed sang a hymne unto God Oh God immortall I givethee in all things thanks For thou rulest in all things giving all things abundantly unto thy creatures for their food Thou creating this world dost preserve it expecting the soules which thou hast sent into it that thou mayst as God justify those that have lead a pious life and condemn those that have not obeyed thy laws For all righteous judgment is with thee life eternall prepared by thee Who with eternall goodness shewest mercy unto all He that can doubt from whence these streames and from what Spirit these Doctrines and exhortations slow Whether from Nature or grace and that Evangelicall seems to me to have little skill in things that differ he that can ascribe it to Nature can surely not beleeve nature to be so vitiated and degenerate as it is in mankind he that shall say it proceeds from the devill or enemy of mankind is certainly worse then blind It were worth the while then to know where the Calvinists that acknowledge the cortuption of nature and deny the universality of grace will place it He that shall read Hermes Trismegistus his Divine Pimander translated out of Arabick by the famous Dr. Everard printed in english 1657. and especially his booke or secret sermon in the mount of Regeneration and the profession of silence if he understand what he reads shall without all hesitation say the things there uttered transcend the reach of naturall wisedome and proceed from a more profound source As also his Doctrine in his 12. Booke called Crater or Monas where he doth not darkly preach the Baptism of Christ i. e. of the Spirit which he in his dialect calls the mind Lieupang Emperor of China taught that 't was the part of a great mind to forgive injuries and that the greatnesse of the mind n●…ver shines cleare●… then where opportunityes of revenge are neglected Demonax taught that we ought not to be wroth with offenders but endeavour to become their amenders to sin saith he is humane but to amend the faults of others is the part of God or of men most near unto him Claudianus taught that we ought to be ready to forgive offenders of our own accord and more ready to lay aside anger then to stirr it up and not refuse reconciliation with any that seek it King the Emperor of China said there is nothing that encreaseth vertue more then the slighting of all sustained injuries Now that these things they taught not out of vain-glorious ostentation nor to be seen and admired of men or for any self-self-end but purely out of conscience sincere love to God and faith unfeigned may further appear by what follows A certain Indian monk or secluse an ancient man living in a chappell in the Island Calempluy which certain Portugals having robbed of no small treasure they were by this old man sharply reproved and advised if they would escape the just iudgment of God and find mercy and pardon of their sins that their souls might not perish eternally to restore the spoyl they had taken away to pray with tears for forgiveness and as freely to give almes as they would bestow any thing upon themselves Which they promised to do but fearing least their prey might be taken from them they asked him whether there were no arms upon the Island the old man replyed no adding that all that would go to heaven stood more in need of patience to bear injuries then arms to revenge themselves See Ridderus his shamed Christian. The same author gives further an account of the doctrine of one Bertri Herrou an Indian Bramine whom he thus quotes saying when the wicked see a man live well they say he doth it to be honoured of men when they see one that is pure of heart they say it is nothing but deceit and hypocrisy if a man be still and silent these blasphemers say he is mute and dumb if he be but a litle retired from the multitude they say he is a varlet or villain if he sustain injuries they call him coward if he bear ill language they say he is of a base offspring thus turning all good into evil Thus far concerning bearing injuries Now concerning riches hear what he saith if thou pursue not worldly things thou shalt have much satisfaction but if thou do hunt after them thou shalt have much trouble why art thou to no purpose buried in the world Forsake thy love unto the things of this world and place thy love on God if thou could get all that thou canst desire what is it it shall verily have an end And in his soliloquy to his own heart he saith o my heart thou sometimes wanderest through the whole universe becaus thy will is not fixed seeking every where and what 's the reason thou findest not that God that is in thy own heart by which thou mayst attain to salvation the world must have an end what will then be mans life the rich are never satisfied but alwayes covet more and in time they wax old ther 's nothing therfore better then to mind God Though I should loose my honour my money my friends my servants my youth and should have nothing to give any man 't is no matter best then it is for me to have my thoughts upon God alone Thus also taught Seneca saying a great mind never revengeth an injury becaus it is no