Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	hear_v	heart_n	pray_v	1,932	5	5.7672	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03759	A short exposition of the 20. and 21. verses of the third chapter of the first epistle of S. Iohn Containing a very profitable discourse of conscience, and of al the actions, sortes, and kinds thereof, wherby euery man may easily know his estate, wherein hee standeth in the sight of his God, and whether his conscience be good or euill, with all things also belonging either to get a good conscience, or else to releiue it out of trouble, being grieued and wounded, as in the epistle to the reader is more specially mentioned, and in the discourse itselfe clearely expressed.	Howesoun, John.	1600 (1600)	STC 13878; ESTC S116556	26,751	68

him witnes that he is without sinne Psal 130.3 143. 2 Ezch. 18 21 Zach 1.3 Math 11.28 But because hee dooth acknowledge his sins confesseth them to his God repenteth him therof beleeueth in Christ and submitteth himselfe and his will whollie to the will of his God desiring aboue all things euer to be ruled and gouerned thereby onely Of all this I marke only here 1. Tim 48 The frute both of godlines of sinne what what is the gaine of godlines that is of faith of a good conscience even a promise to haue al things necessarie for this life and likewise to enioy life everlasting made by God himselfe in the scriptures wherin also and in this place especially we finde the crueltie of sinne to bee so huge weighty that by no meanes that man can finde in himselfe he shal euer be able to shake of the intollerabl burtheÌ„ therof that thereby at one time or another his conscience shall not be fearefully wakened greeued and aboue all thinges burthened therewith and not acknowledge that the wages thereof is death euerlasting both of bodie and soule And therefore they are farre deceaued who flattering themselues in their sinnes goe about to shift themselues from the sense and feeling of Gods wrath and the testimonie of their own conscience to accuse convict and to condemne them before his tribunall seate for the same of which sort notwithstanding there hath bin in all ages an infinite number who as the Prophet sayth Hath made a couenant with deathe Esa 28.15 and are at agreement with Hell That albeit a scourge come it shall not touch them and that by reason of their shifts their refuges their cloaks of falshood and vanitie wherewith they suppose to couer their sinne from God But all in vaine saith the Lorde for the scourge of wrath shal come tredde them downe and vtterlie consume them And yet of this kind of people saith the Lord the world shal be ful in the latter daies 1. Thes 5.3.6 who when they shall looke for nothing but peace and safetie then shall come vp on them vndoubtedly death and endles destruction the which should learne vs not any longer to sleepe in sinne and to contemne wholesome admonitions as doth the moste part of all the worlde at this day to their own losse and perpetuall destruction Ephes 4.16 but haistilie and with diligence to awake as saith the Apostle who hytherto haue without remorse of conscience and true repentance slept in sinne and filthie lustes of our flesh The which at length bringeth forth death both of bodie and soule therefore he commandeth vs to ryse from the same by faith repentance and newnes of life That by Christ we may receaue the light of life euerlasting and the purging of our consciences Heb. 9.4 The deuision of this discourse is foure-folde from dead works to serue the liuing God The which as they are eyther good or bad in all men and women So am I minded first to expresse and set downe the true definition of conscience The which heare the Apostle calleth the Heart of man what a greefe it is to haue the same hurte and wounded with sinne Secondly to shew what are the proper dueties and actions thereof in all persons Thirdly what are the kindes and diuersitie of consciences And last what bee the dueties of al men and women touching their owne consciences how to preuent the troubles therof and also how to releeue the same being troubled Concerning the first I finde this word hearte in the Scriptures 1 The heart of man what to haue diuerse significations therefore placed sometimes for the affections of the hearte as Where your treasure is Mat. 6.21 there vvill your hearte be also Some times for the whole soule of man as Let the hid man of the heart be vncorrupt 1. Pet. 3 4 Some times for the will of man Act. 4 31 as they were all of one heart that is they were all of one minde will or affection and sometimes for mans conscience as in that prayer which Paull maketh for the Thessalonians 1. Thes 3. praying that the Lorde shoulde make their heartes stable and vnblameable in holinesse before God at the comming of our Lorde Iesus Christ c. That is their conscience as now in the words and text aboue specified The Apostle Saint Iohn vnderstandeth by the word Heart the onely conscience of man For as hee consisteth of two partes principallie 2 The diuision of the parts of man in body soule that is of bodie soule So doth the soule consist of vnderstanding and will albeit the soule hath no partes properly but onely by analogie and in respect of the diuerse obiects and actions thereof By reason whereof the same is said to bee deuided into diuers parts that is into diuers powers or faculties The vnderstanding 3 vnderstanding what is called that power or facultie of the soule whereby we vse reason which is the more principall part seruing to rule and to order the whole man And therefore it is placed in the soule to guyde and gouerne the whole person The Wil 4 Will what is that facultie and power of the soule whereby we do will or nill anie thing That is chuse or refuse it With the Wil are ioyned certaine affections as Ioy Sorrow Loue Hatred 5 Affections are ioyned with the will and sick-like whereby wee doe eyther imbrace or eschew that which is good or evill Now 6 CoÌ„science not placed iâ— the willing facultie of the soule because the workes and actions of conscience doe stand in the vse of reason it is euident that therefore it is not placed in the affections or willing parte of the soule but in the vnderstanding which hath also two parts The first whereof is 7 Two parts of vnderstanding that which standeth in the view and contemplation of the trueth or falshood of any thinge and goeth no further Theoricall and Practicall wherein conscience is placed The second is that which standeth in the view of euery particular action to search and seeke whether the same bee good or euill The firste is called Theoricall and the seconde Practical Vnder the which conscience is comprehended because her propertie is to iudge of the goodnes or badnes of things or turnes done 8 The definition of ConscieÌ„ce Tho. aqui part 1. que 79. artic 13 So that of these premisses we haue to vnderstand that conscience is a parte of the minde or vnderstanding in all reasonable creatures determining iudgeing decerning and giuing sentence of all their particular actions thoughts words or deedes eyther with them or against them This definision of conscience doth shew 9 ConscieÌ„ce is not a bare knowledge with out works of accusing excusing c that it is not a bare knowledge or iudgment of the vnderstanding onely but a naturall power facultie or created qualitie

But none of all these or any other thing in all the earth can helpe a troubled condemning heart or a wounded Conscience 4 Where by the contrary the coÌ„fort of a safe Conscience quyet heart or mind doth helpe heale and cure all the sorrowes griefes and troubles that can befall eyther men or women Pro. 15.15 For it is saith Salomon a continuall feaste and a perpetual solace in al the greatest troubles griefes in the worlde yea this same being in health and in good case will valiantly sustaine and easily beare all other troubls whatsoeuer but if it be troubled nothing is able to sustaine that griefe Studie therefore aboue all thinges Prouerb 18.14 to avoyde the testimonie of an euill Conscience and to gette keepe and entertaine the precious iewell of a good ConscieÌ„ce which wil neuer suffer them who possesse the same to bee afrayde of euil tydings saith the Prophet for if wee acknowledge and confesse our sinnes 1. Iohn 7.8 Psal 51.1 he is faithfull and iust who hath promised to forgiue vs them and to cleanse vs from all vnrighteousnes in the bloud of his Christ Let vs therefore iudge and condemne our selues confesse our wickednes repent vs of our sins that our owne hearts condemne vs not before the Lorde our God for he will neuer but both accuse vs and condemne vs where our Consciences doth the same 5 ConscieÌ„ce in hell what a griefe Wee haue heere to marke that if the griefe of Conscience bee so grieuous a thing to sustaine in this life how much more grieuous is it to be suffered in hel where there is no redemption neither shal the torments thereof haue any end where the worme thereof shall not dye nor yet the fire that shall torment it euer be quenched Take heede to this all Epicures and Athiests and who say that hell is made and ordained to feare but children and young folkes withall who yet might see if they were not blind the beginning of hell in the troubled Conscience of the wicked euen in this life to to be a thing intollerable and yet much more shall it be so in the life to come in respect both that the torments thereof shall bee infinite degrees augmented likewise continue indure for euer and without end 6 Esa 28.15 Question But some there be saith the Prophet that do ever put from theÌ„ the euil day of the Lord and haue made a couenant with death and a league with hell that albeit a scourge runne ouer passe through it shall not come at them in respect of falshood and vanitie wherewith they haue cloaked and hid themselues Answer that such Answer albeit they haue no outward crosse nor trouble in this life yet shall they neuer escape a wounded Conscience eyther in this life or in that to come for al the wicked the more they flee from it although Gods children by faith and repentance doe often escape it the more it perseweth them and once fearefully shall ouertake them and accuse them of all their sins convict them condemne them and execute Gods terrible iudgement of vnspeakeable torments against them whereof there shall neuer be an ende For this is that worme that neuer shall dye and the fire of hell which burneth with it 7 Ephes 5.14 The conclusion of the firste parte that neuer shal be quenched Let vs therfore Watch pray awake stand vp from the dead while we haue time who hytherto haue sleped and snored in all kinde of sinne and securitie that we fall not into this gulfe of torment of a condemning heart troubled spirit of euill Conscience with the moste part of this vnhappie age that neuer will awake and repent before they bee wakened with the tormentes of hels fire in the miserable and endles life to come For it is aboue all things the duetie of all such as are carefull of their saluation earnestly and continually without seasing to praye and call vnto the Lord that hee in his Christe may giue vs light through faith repentance and amendement of our euill spent liues that we perrish not with the wicked worlde which sleepeth securely in all kinde of mischiefe without remorse or griefe of Conscience and wil so do vnto the ende to their intollerable punishment miserie that neuer shall haue ende The Second parte 1 HAuing declared in the first part of our diuision the sence meaning of the Apostle what is the definition of conscience as also what an intollerable burthen is the griefe of a wounded conscience Two dueties of conscieÌ„ce It resteth to speak of the proper dueties and actions of Conscience which are of two sortes to wit eyther to beare witnes and giue testimonie or else to pronounce sentence giue iudgement eyther with vs or against vs. It beareth witnesse or giueth testimonie 2 when it telleth vs that a thinge was done or not done of vs. For the Apostle saith that the Gentils did shew the effect of the law written in their hearts their Conscience also bearing witnes Rom. 2.15 their thoughts accusing one another or excusing And againe he sayth 2. Cor. 1.12 that his reioycing is the testimonie of his Conscience that in simplicity and godlie purenes he had his conuersation in the world c Where we haue to coÌ„sider first of what things is it that conscience beareth witnes secondly in what maner 3 Three thinges to be considered thirdlie how long As to the first it beareth witnes and record of all our thoughts affections actions For we vse to protest sometimes in our consciences that we neuer thoght something let be to haue done it It beareth also witnesse what our wils and affections be in all matters Rom. 9.1 as I say the trueth in Christe I lye not my Conscience bearing mee vvitnesse by the holie Ghoste Thirdly Salomon saith that often our heart or conscience knoweth that we haue cursed others Eccle. 7.24 that is spokeÌ„ euill of them How conscience beareth witnes 2 The manner that Conscience vseth in giuing testimonie or bearing witnesse standeth in two things To wit first it obserueth and taketh knowledge of all thinges which wee doe 2. It doeth tell vs inwardly and secreetely within our hearts of them all and so it is like vnto a noater who hath euer a pen in his hand to write and put into his protocoll whatsoeuer is said or done by vs so long as we liue 4 ConscieÌ„ce beareth witnes for euer Thirdly It beareth vs witnes not for any short space of time but for euer both in this life and in the life to come So that when man dyeth his Conscience dyeth not yea when we shall ryse againe our Conscience shall come with vs to the barre of Gods iudgements eyther to accuse vs or excuse vs before God for the Apostle sayteh Rom. 2.15.16 Their Consciences bearing them witnesse at the day when

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