Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	part_n	whole_a	26,351	5	6.3148	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14732	Balme from Gilead to recouer conscience In a sermon preached at Pauls-Crosse, Octob. 20. 1616. By Samuel Ward, Bach. of Diuinitie, and preacher of Ipswich.	Ward, Samuel, 1577-1640.; Gataker, Thomas, 1574-1654.	1618 (1618)	STC 25036; ESTC S119469	52,024	176

a worke to doe it office in the application of the points of this al other Sermons Briefly collect and remarke the heads 1. What Conscience is 2. What a good one is how it may be discerned from bad ones and knowne to be good 3. How good a thing it is And 4. What is the vse office and effect of a good one The first part For the Nature of it Things that are neerest and most neerely concerne vs are commonly farthest off our knowledge and respect As God that is in vs and neere vnto vs our owne faces and visages are hardliest knowne hardliest remembred Som fooles doubt whether there be such a thing in them yea or no. Origen thought it a Spirit or Genius associated to our soules to guide and tutour them but this is like some of his other conceits The carnal Atheist thinks it a melancholy humour of the body and so thinkes all the checks thereof to be effects of Humour The Schoole men somewhat acuter thought it some an habite some an act of the soule The latter Diuines a faculty of the intellectuall part but the trueth is it 's no such In-mate no such Guest of the soule but an in-bred faculty of it A noble and diuine power plante● of God in the soule working vpon it selfe by reflection Or thus The soule of a man recoyling vpon it selfe A facultie I call it because it produceth acts and is not got lost as habits are but is inseperable from the soule immoueable from the subiect as neither acts nor habits are which is Thomas his chiefe reason to proue Conscience an act quia deponi potest the cleane contrarie whereof is true though indeede one might thinke some had laid aside and lost their Conscience A noble faculty I call it because so admirably strange in the reciprocall working of it The eye of man sees not it selfe but by the helpe of a looking-glasse neither hath any creature in this world this priuiledge and property besides the soule of man I giue it roome and place it in the whole soule and thrust it not as some haue done like a Spider into some corner of it as if it were a part of a part whereas the operation and power of it is circumscribed in no narrower bounds then the soule it selfe and therefore the Hebrewes more aptly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heart or Soule and the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If our heart condemne vs 1 Ioh. 3. 20. It hath indeed the vnderstanding for the Throne and Pallace thereof where it is chiefly resident whereby it exerciseth the principall functions from whence commonly it hath it name Conscience as the Emperour of Russia from Mosco his chiefe Citie and looke how the soule it selfe is chiefly seated in the head and there performeth the chiefe actions of Reason Discourse and Sence yet is in all and euery part of the body and in them performeth baser and meaner offices of Nourishment and Motion right so the Conscience keepeth a compleat Court in the whole Soule commonly called Forum Conscienciae In the Vnderstanding part it is a Iudge determining and prescribing absoluing condemning de iure In the memory it is a Register a Recorder and witnesse testifying de Facto In the Will and Affections a Iayler and Executioner punishing and rewarding Say wee not in common vse of Speech which is the Emperour of Words My Conscience tels mee I did or did not such a thing which is an Action of the Memory My Conscience bids mee doe or forbids me to doe this or this which is but an Action of the Will It smites mee it checkes mee it comforts or it torments mee what are these but Actions of the Affections recoyling vpon the Soule But if any list to contend about these subtilties Conscience tells them it hath no such custome Conscience falsely so called delighteth to languish about Questions not tending to Edification Let vs rather turne our eyes to behold and wonder at the Diuine royalties and endowments of it it being in man the principall part of GODS Image and that by which Man resembleth most the Autarchie and selfe-sufficiencie of GOD which I graunt is proper to his Infinitenesse to be content and compleat within it selfe but vnder him and with his leaue and loue this Facultie makes man selfe-sufficient and independant of other Creatures like vnto those selfe-mouing Engins which haue their Principle of Motion within themselues Thus Adam when hee was alone was not yet alone desolate but might conuerse with this his Conscience as well as with a thousand Companions and Acquaintances Secondly God hath giuen it more force and power to worke vpon men then all other Agents whatsoeuer It being internall and domesticall hath the aduantage of all Forraigne and Outward Man in this respect being like to the Earth immoueable of all the windes though at once they should blow from all the points of the Compasse yet easily shaken by a vapour from within whence it is that the Approofes and Reproofes of it are so powerfull and terrible the one chearing more then any Cordiall the other gnawing more then any Chest-worme tormenting worse then hot Pincers boyling Caldrons Rackes Strappadoes or what other the cruelty of Tyrants hath inuented If one had Angels daily ascending and descending as Iacob had to comfort him it were not so comfortable or if langold or coupled to Diuels no more terrible Thirdly it being indiuiduall and inseperable there is no putting of it to flight or flying from it Ne● fugere nec fugare poteris It was bred and borne with vs it will liue and die with vs. Agues a man may shake off Tyrants and ill Masters a man may flye from but this saith as Ruth to Naomi I will goe with thee whether so euer thou goest It hath more immediate deputation and authoritie from GOD of whom all principalities and powers receiue theirs then Angels Kings Magistrates Father Mother or any other Superiour It 's onely inferiour to GOD It is a certaine middle thing betweene GOD and Man and hath the dignitie of Earles and Nobles that are Comites Regum And so Paul is bolde Romanes 9. to call his Conscience a Co-witnesse with GOD whence it hath the Name Conscience there being no other Creature with whom it can beare witnesse none knowing what is in Man saue God and the Spirit or Conscience which is man which makes Paul ioyne them in one Appeale Romanes 9. It 's his Spie and Intelligencer in our bosomes and Bed-chambers a most exact Notarie of what euer wee thinke or doe It 's his Lieutenant and vnder him the principall Commaunder and chiefe Controler of Mans life yea euery mans GOD in that sense that Moses was Aarons It 's the surest Prognostication and Prae-indgement of GODS last Iudgement and best Almanacke within a Man 's owne breast foretelling him what will become of him at that day Wonderfull is the Greatnesse and Soueraigntie of it

of oyntment Fearing God Iethro must be vnderstood not of the poore bastardly slauish feare which depraued nature hath left in all nor of any s●dden flash of feare wrought by word or workes such as Foelix Balshazzar Caligula were not voyd of and yet neuer the better Magistrates But such a filiall feare as faith and the assurance of Gods loue and saluation breeds such as awed Ioseph Cornelius Dauid c. This is the feare required by Iethro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae parit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godlines which breedeth an heedfulnesse in all our wayes and actions Without this feare of God what is ability but the Diuels anuile wheron he forgeth hammereth mischiefe what is wisdome but subtilty what is courage vnsanctified but iniustice wherin is such skill in the lawes commonly employed but in colouring and couering bad causes and persons in making the lawes a nose of wax to priuate ends other men haue other bits and restraints but men in authority if they feare not God haue nothing else to feare Wherefore Christ ioynes thē well in the vnrighteous Iudge that hee feared neither God nor man If hee be a simple coward he feares all men if a man of ability he feares none at all What are the nerues and sinewes of all gouernment the bondes and cōmands of obedience but an oath and what are oaths to prophāe men but as Sampsons cords which he● snapt asunder as fast as they were offered him The common sort of our people count the oaths that men take when they take offices no other then formall so they distinguish them a strange distinction from other oaths of contract and dally with them accordingly They discerne God no more in oaths then Christ in the Sacramēts and therefore take them and breake them rashly and regardlesly which when they haue done the Diuell enters into them as into Iudas runs them headlong into all periurd courses which makes the land to mourne for the contempt of oathes and neglect of duties What is the ground of all fidelity to King Countrey but religiō welfare Constantinus his maxime He cannot be faithfull to mee that is vnfaithfull to God Why then what are oathes for Athests and Papists other then collers for monkies neckes which ●lip thē at their pleasure such neither are nor can be good subiects muchlesse good Magistrates Papists wil keepe no faith with Protestants let Protestants giue no trust to papists though they swear vpon al the books in the World Finally what is the principal scope of Magistracy in Gods intention whose creature and ordinance it is but to promote his glory countenancing the Gospell the Professours of it safe-gard of the Church and Common-wealth the first second table principally the two former Now for all these cheefly for the cheefest what cares a Cato or a Gallio who beares the sword in vaine for God and his ends who neuer minds any thing but his owne Cabinet or the ship of the Common-wealth at the best for the other sincke they swim they all is one to him he tooke no charge nor will he take notice of them Wherefore I conclude that the feare of God is the principall part as of my Text so of a good Magistrate whom Christ calls a Ruler in Israel Paul Gods Minister and sword-bearer yea the very forme and soule of such an one yea it troubles mee to make it but a part which Salomon cals the whole of a man especially such a man who is sent of God for the praise of the godly and the punishment of euill doers In which respect being the maine of my Text giue me leaue to giue you a short character of such a Magistrate as this quality will make him where euer it is found in any good latitude Hee is one that came into his place by Gods doore and not by the Diuels window when he is in he eyes him that is inuisible euen God in the assembly of Gods and therefore sits on the Iudgement seat in as great though not in so slauish a feare of offending as Olanes vpon the flead skin of his father Sylannes nayled by Cambyses on the Tribunall or as a Russian Iudge that feares the boiling caldron or open battocking or the Turkish Senate when they think the great Turke to stand behind the Arras at the dangerous doore Who hath alwaies as God enioyneth Deutro 〈◊〉 18. a copy of the law of his God before him and reads it all the dayes of his life that he may learne to feare the Lord his God and to keep the Cōmandement without turning aside either to the right hand or left If at all he be glad of his place it is not as a chaire of honour or frame of commodity nor sword of reueng but only as a meane of furthering his reckoning and pleasuring his Countrey For his oath he remembers it and trembles lest if carlesly he transgresse it the winged flying booke ouertake him before he get home if he cut but the skirt or lap of Iustice his heart smites him with a priuy pinch till he sets all right againe with God and man Hee dares not so much as by countenance offend any of Gods little ones nor afford a good looke to a varlet nor yet so to respect their persons ●s to wrong their cause for he knowes all these to be abhomination to his Lord into whose hands he dreads to fall as knowing him a consuming fire and one that hath prouided Tophet for Princes When an vnlawfull suit is commenced by power or by friendship his heart answers if not his tongue with Iob How shal I doe this and answer God when hee comes to iudgement As for bribes hee dares not looke on them lest they blinde his eyes before he beware such pitch he dares not touch nor receiue into his bosome lest it defile him in the open sunne if tendered in closet or chamber he feares the timber stones in the wall would be witnesses against him When he comes in court he fixeth his ey● neither before him on that person nor about him on the beholders nor behind him for bribes but vpward on God generally considering that Christ is Lord Paramont of all courts of iustice and that now his father hath resigned all iudgement into his hands Hee stewards all to his content promotes his profits without wrong to the Tennant Looks so to the Church that the Common-weale receiue no detriment and so to the Common-wealth as the Church shall surely flourish so countenancing the seruants of God that hee wrong not the worst worldling maintaines piety and neglects not equity keepes his house well but his Church better in frequenting whereof he with his family are presidents to all the hundreds where hee dwells And in a word doth as much good by his example as by his authoritie This is the godly man whom the Lord chuseth and guideth whose praise and reward is

of God which Dauid hauing found true in his life a little before his death recordeth to al ages The spirit of the Lord spake by me and his word was in my tongue The God of Israel spake to me the strength of Israel sayd thou shalt beare rule ouer men being iust and ruling in the feare of God Euen as the morning light when the sunne riseth the morning I say without clowds so shall mine house be and not as the grasse of the earth is by the bright raine For God hath made with mee an euerlasting couenant perfect in all poynts and sure Let the Diuell the world storm and burst with enuy one of these is worth a thousand of the common sort though men will see no difference but say Are not all honest and sufficient men Let men talke of their quiet and peaceable neighbours and good house-keepers good Common-wealths men though these be good things yet if religion com not in as a number to make them of some value they are but all as cyphers in Gods account Now if God thinke so meanely of these who are either meere ciuil and politique men or idle pleasurable Gentlemen what reckoning doe we thinke hee makes of such prophane vncircumcised vice-gods as I may in the worst-sense best terme them that sell themselues to work wickednesse that giue themselues to all good fellowship as they call it and to all excesse of riot as the Apostle calls it and that hate to be reformed such I meane as hold religion a disparagement to Gentry and feare nothing more then to haue a name that they feare God who thinke when they haue gotten an office they may swear by authority oppresse by licence drinke and swill without controll What shall I say of such are these Gods and children of the most high or the charracters of his most holy Image Diuels are they rather then Deputies for him Imps of his Kingdome farre better becomming an Ale-bench then a Shire-bench and the barre then ● Iudgement seat But what shall I say to such mock-god-like Esau's● shall I take vp the words of Moses if thou wilt not feare this glorious name The Lord thy God I will make thy plagues wonderfull and of great continuance Or those of Dauid which perhaps will fit them better and these times of imminent changes They know not and vnderstand nothing they walke in darknes albeit the foundations of the earth be mooued I haue sayd ye are Gods but yee shall die like men and fall like others Or wil they suffer the Prophets exhortation who art thou that dreadest a mortall man whose breath is in his nostrils whom the moth shall eat like a garment and the worme like wooll And forgettest thy maker that hath spred the heauens laid the foundations of the earth that giueth the first and latter raine that hath set the bounds to the sea c. Or will they heare Salomons end of all Feare God that will bring euery secret to iudgement or a greater yet then Salomon Feare him that is able when he hath killed the body to destroy the soule also in hell fire for euermore Well the Lord cause them to heare that hath planted the eare and plant his feare in their hearts where it is not increase it where it is that there may bee more holy Magistrates and that the holy may yet be more holy And then we hope the other two properties following will more abound and we shall spend the lesse time and labour about them For men fearing God truely will be also Men of truth Without which shew of religion is but lying vanity a glorious profession but plaine hypocrisie And courage if it bee not for the truth and in the truth is but either Thrasonicall audacity or wicked impudency And therefore this character added to the former ioynes those which are in the forme of Iurates and ought to bee in all Offices good men and true This stile men of truth admits two interpretations both compatible with the text and theme A man of truth is either a true Israelite a true Nathaniel voyd of guile as truth is opposed to hypocrisie or else a louer of the truth as truth is opposed vnto falshood One that in particular cases suites controuersies betweene man man counts it his honour to sift out the truth maintaine the truth stick to it not suffering himselfe to be misinformed by Tale bearers Prompters and Sycophants nor misled and peruerted by the false pleading and colouring of consciencelesse Counsellors But brings iudgement to the ballance and rule of righteousnesse delights as the hound doth naturally in senting out the hare to search and trace out the truth out of all the thickets and dens of iuggling conueyance labouring as much to boult it out by examination in Hypothesi as the philosophers by disputations in Thes● being of his temper that worthily sayd Plato is my friend Socrates my friend but the truth is my dearest friend Or like Iob who couered himselfe with Iustice to whom Iudgement was as a robe crowne who when he knew not the cause sought it out diligently And for this purpose a man of truth keeps men of truth about him and with Dauid abandons all lyers out of his houshold whereas of a Prince that harkneth to lies all his seruants are Liers And of such Iustice which is in truth and for truth I say as of old it was sayd neither the euening nor the morning star equalls it in brightnesse But withall I must complaine as o● old that truth is fallen in the streets and vtterly perished from among men Iudgement failes and stands a farre off equity enters not The cōmon trade of the times being to weaue hes in all cases esepecially against the true seruants of God And the common weaknesse of the times to receiue the slāders which are broa●hed and bruited by tongues set on fire from hell so that he that refraines from cunning makes himselfe a prey the Latin whereof was all that Lewis the eleuenth would haue his sonne to learne and is al● the policy that most ●udy and practise Insomuch that the common by words are that when men sweare by faith and truth they swea●e by Idols that are not names they are and notions things they are not nor substances Iewels they are but such as vse them ' die beggers honourable Ladies and Mestresses they are but such as follow them close at the heeles may haue their teeth dashed out of their heads Well let deceiuers thus deceiue themselues let cunning heads and glozing tōgues make as much as they wil of Tiberius his Art or the Diuels rather the father of the Art of dissimulation In the end they shall proue it to bee most pernicious to the Students and Masters of it Let the children of truth iustifie their mother which hath the reward of honour in her right hand and of wealth in the