Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	flesh_n	receive_v	3,631	5	5.7176	4	false

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

GOD shall iudge the secreits of men by Iesus Christ 5 Three thinges to be learned Of this duety of conscience we learne three things first that there is a God for seeing it beareth witnesse of all our thoghts vnto the which neither man nor Angell is priuie It must needs therefore be that it is to God alone who seeth knoweth all things to whome our Conscience beareth witnesse and record And therefore let Athiests godles persones barke against this as long as they list yet haue they that within them to wit their conscience the which will conuince and conuict them of the trueth of the Godhead will they or nill they eyther in life or in death and that he hath store of torments and of infernall spirits to punnish them in the ende For many Examples heereof one shal serue A certaine Skoffer and filthie gester who this way gate for the moste parte all his liuing was in a Tauerne where manie were drinking and there to play thee sporter did mock the immortalitie of the soule and offered to sell his soule if any he had to them that would giue him an kanne of wine for it The which when one of them that were drinking there had bought from him giuen to him the said Kan of wine Sathan in mans likenes adioyning himselfe to the Table with them that were in the Tauerne and desired to haue the soule of this gester of the same price of him that had bought it The partie who first bought it granted therevnto and deliuered it vnto him as hee had it for another Kanne of wine The which when hee had deliuered hee tooke him from the Table both body and soule See more of this historie and of the like in Historia tragica The prouidence of God ouer all men whose consience will not suffer them to hide any thing from them 2 We learne heerby that God doth watch ouer all men by a speciall prouidence in that he giueth to euery man a particular Conscience to bee his watchman keeper who in this poynte is like vnto a master of prison who giueth to his prisoners keepers to watch theÌ„ to bring them home againe into the prison if at anie time they purchase his licence to goe abroad for their particular turns Euen so haue all men and women Consciences to follow them alwaies as at the heeles and to dog them and to trye all their thoughts words works and affections and to beare recorde and true witnes thereof to God and vnto their owne hearts In such sorte that although we may hide our turnes from men yet is it certaine that our Conscience will shew them all before God Therefore we ought to stand aboue al things to do vprightly and to follow the word of God in all that we doe or leaue vndone which is the onely square and rule of our Conscience that the same may excuse vs and not accuse vs before our God for if our heart accuse vs to our God God is farre greater then our harts to condemne vs but if not then we may haue bouldnes towards him Thirdly The goodnes of god in setting our conscience to tell vs what to doe vnder whaâ— paines 1 Cor. 12.13 we obserue heere the goodnes and loue of God toward vs who setteth our Conscience to tell vs secretly when we doe amisse to the ende that we should presently repente vs thereof and amend that he may forgiue vs but if not that then oppenly it should accuse vs thereof before God and at the barre of his iudgement seate before al his Angels and saints in heauen Wherefore wee should accuse and condemne our selues heere that we be not accused and condemned there if we desire to be saued in that great day of the Lord. For if we accuse and convict our selues when we doe amisse with repentance amendemeÌ„t neither shall our conscience accuse vs to our God nor he condemne vs for the euill which we haue committed And thus much touching the first duety of Conscience which standeth in witnes-bearing to God in accusing or excusing vs. 6 The iudgement of ConscieÌ„ce what As to the second action or worke of Conscience it is to giue iudgement of things which we haue done and so it is like a iudge causing malefactours to be arraigned at the barre of his iudgement seate and there to suffer for their demerites yea rather it is like a little God sitting in the middle of mans heart araigning and iudging him in this life as hee shal be arraigned and iudged for his offences at the tribunall seate of the Lord God in the day of iudgement So that that iudgement giuen in this life by conscience is nothing else but a certaine and sure fore-runner of the last iudgement to come 7 We are admonished of two thinges 1. Iob 3.20 We are admonished heereby to take heede that nothing past lye vpon vs and that we charge not our Consciences in time comming with any matter whereof they may accuse vs. For if our conscience shall accuse vs much more shall God condemne vs. Because he both seeth all our doings more clearely then doe our Consciences iudgeth more sincerely and secretly then they can do vnto vs. Therefore wee ought to endeuour our selues with Paull to say alwaies 2. Cor. 4.4.18 that we knowe nothing by our selues in our life that wee may euer stand in our Conscience without blame before him Heere we must consider two thinges 8 Two thinges to be considered First the cause that maketh Conscience to giue iudgement and secondly the maner how it giueth iâ— The cause is the onely binder of Conscience which is eyther proper or improper The proper binder of Conscience is Gods law 9 Acts. 4. Rom. 13. and the improper the lawes of Princes hauing their authority of God to make such lawes for the good of their subiects as ar agreeable with his law or otherwaies they caÌ„not binde ConscieÌ„ce Wher we learne that gods word is euer to be obeyed 10 Gods worde euer to be obeyed albeit thereby we shoulde offend all men and also loose our owne liues Because wee are bound and oblished thereto in Conscience Secondly wee must take heede 11 What wee ought to take heede vnto that that which we take in hand to doe haue a warrant in our Conscience out of the word to doe it such like that which we leaue vndone if we may leaue it vndone without the wound of conscience or not As for example The knowledge of God and his worde bindeth vs to learne it in Conscience albeit the knowledge of humaine science doth not the like c. For all persons are bound in Conscience to know God aright We are bounde chiefely in conscience to know two things 12 as he hath reuealed himselfe to the world in his word and especially these two things First that all perfite righteousnes and life euerlasting is to be obtained

of the great and small shal be opened 21 A stirring conscieÌ„ce hath foure degrees 1 Accuseth for euil doing Lastly a stirring euil Conscience doth eyther accuse or excuse it hath foure seuerall degrees or differences The first that accuseth a man for doing euill is an euill conscience albeit by occasion or accident it serueth to bee a preparation to grace by the goodnes of God As the needle that draweth the thred through the cloath by making a hole in the cloath serueth to sowe it also For to accuse is euer a defect and was not in man by creation And therefore is one of the foure degrees of an euill conscience 22 2. accuseth for well doing 23 3. Excuseth euill doing The second is that which accuseth for well doing and is in Idolaters as not to say or goe to Masse accuseth a Papist The third is that which excuseth euil doing is found likewise in Idolaters who when they slay and burne the Godly their eroneous conscience excuseth them 24 4 Excuseth wel doing in vnregenerate persons The fourth and last excuseth well doing in carnal and vnregenerate persons Example in Abimeleck not committing adulterie with Abrahams wife which was a thing morallie good in it selfe but not in the vnregenerate person whose ciuill good workes are nothing else but glistering sinnes and this Conscience is but Carnall and not regenerate Ro 14 14 For as to the cleane by faith al things are cleane So to the vncleane that want faith nothing is cleane nor acceptable in Gods sight how good soeuer otherwaies the same be morally because the persoÌ„ who lacketh faith in Christ is vncleane and therefore cannot please God Let vs therfore drawe neere vnto our God with true and penitent hearts 25 in assurance of faith as saith the Apostle being voyde of an euill conscience and washed in our bodies with pure water For it is by faith that the iuste doe liue Heb 10 22 Act. 15.9 Heb 10 38 39 the which wee must follow vnto the conseruation of our soule that all our workes may be acceptable to our God through Christ our Lord. The Fourth parte FOr as much as hytherto wee haue shewed both what conscieÌ„ce is 1 what the troubles thereof are As likewise what are both the actions and the kinds thereof It remaineth fourthly lastlie to shew what is mans duety concerning Conscience how hee may preuent the troubles thereof and being troubled in his heart and spirit how he may releeue his conscience and exoner the same of all the troubles and wounds wherewith it may be grieued in this life 2 Mans duetie is two fould concerning conscience Mans first duetie is in this behalfe to purchase and get a good conscience for by nature seeing we are all the children of wrath we haue it not And his second duetie is to keepe it well when he hath gotten it 3 three thing are needefull For the getting of a good conscience three things are needefull to wit a preparation to it Secondly the application of the remedy and thirdly prepared the reformation of it 6 Gal. 3.10 Preparation what The preparation to it requireth the knowledge of the law that thereby wee may vnderstand what is good or euill 2. The iudiciall sentence therof which telleth vs that the curse of God is deue to all men for euery sinne 3. An earnest examination of our Conscience by the law that thereby wee may perceaue and vnderstand what is our estate before God and vpon this duety the Prophets doe stand very much For heereby it is that we come to the knowledge of our wretchednes miserable estate before our God Wherefore Lamen 3.40 Ieremie saith Let vs search and trye our waies and turne againe vnto the lord Zephaniah Zepha 2 1 Gather your selues euen gather you O nation not worthy to be loued before the decree come forth and yee bee as chaffe which passeth in a day and before the fierce wrath of the Lord come vpon you c. For the law is a yoake saith the Apostle That neither we nor our fathers we are able to beare Act. 15.10 Hereby all men and women may easily see 5 that by nature we are most miserable because we are vnable in our own defaulte to doe the works of the Law fulfill that obedience which we owe of duetie to our God and that therefore we abid naturallie accursed This our miserable estate when wee know it by the law it bringeth forth in vs a sorrow and griefe in respect of the knowledge of the punishment for sin arysing of the knowledge of our dueties towards God conteined in the lawe of our inability to performe the same And thus much concerning our preparation to obtaine and get a good Conscience 6 The application of the remedy 2 The application or applying of the remedy whereby to heale our sorrow griefe conceiued of our wretched estate by the knowledge of the law which is onely the bloud and merites of Christe who for vs in his Conscience felte Gods wrath and the punishments of all our sinnes requireth two things that is the preaching of the gospell and faith For the gospel is the hand of God the father offering vnto vs grace mercy in christ Rom 3.20 Rom 10 4 1 Cor 1 3 Gal. 3.24 And faith is our hand whereby wee lay holde on him and receaue him with all his benefits For as by the law commeth the knowledge of sinne so is the righteousnes of God by faith in Iesus Christe made manifest without the law vnto al and vpon all that beleeue For hee is the ende of the Law for righteousnes to euery one that beleeueth and the ende of the law is to iustifie them that obserue it Wherefore Christ hauing fulfilled it for vs is made our righteousnes wisedome sanctification redemption This much of the application of the remedy against the sorrow desperation arysing of the knowledge of our miserable estate by nature when wee doe beholde the same in the and mirrour of the law Where wee haue to learne 7 two things needefull to apprehende and keepe Christ that two things are most needefull for vs who desire truly to enioy and possesse this remedy The first is seriously to humble our selues before God for all our wants and especially for such as lye open in our CoÌ„science accusing and condemning of our selues before his holie maiestie For so shall we put Conscience out of office performe that work our selues in this life which Conscience would performe to our eternal damnatioÌ„ in the life to come For if we iudge our selues saith the Apostle we shal not be iudged 2. We must ofteÌ„ with grones and earnest prayers humblie beseech the Lord for Christs sake to forgiue vs our sins that so wee may be sure of his fauour and forgiuenes of them all And because that this humiliation standing in these two poyntes there are

promised by God in his word beleeued and put in practise by the faithful preached set down by the Prophets as at what time soeuer a sinner doth repent from the bottome of his heart the Lord will put away all his iniquities c. And last of all let them that bee thus troubled say with the Prophete Lorde because there is mercie with thee that thou mayest be feared I will wait vpon thee as the eye of the seruant wayteth vpon the hand of his Master and I will condemne my selfe of folly and say Ã´ my soule why art thou so heauy why art thou cast downe within me still trust in the Lord for he is thy health thy saluation therfore thou wilt trust in him albeit he should slay thee They that sute and seeke for these means in the trouble of ther conscience with earnest prayer and feruent supplications vnto his holy maiesty in the name of his Christ shall neuer but finde comforte to their wearied soules and a full remedie to their wounded Consciences in the ende Question Last of all before I conclude this questioÌ„ may be moued That if the troubles of conscience be so feareful a thing a quyet conscience so excellent a treasure why then is it that so manie are so carefull to preuent the troubles of the bodie and so few carefull for the troubles of their soules and consciences For to provid remedies for povertie Physick for sicknes we doe perceaue few to be slack or slouthfull and yet to prouide any remedy in time for a sick wouÌ„ded Conscience we see few so carefull as will loose an houres sleepe Example hereof wee may perceaue in Iosephs brethren who sleeped with wounded and guiltie consciences securely for the space of many yeares albeit they were very carefull so soone as they were punished with famine to prouide a hasty remedy therefore but regarded not the sin committed against Ioseph guiltines of their coÌ„sciences vntill the Lord wakened them to their griefe So did Dauid forget his murther and adulterie for a years space and ay while the Lord wakened him vp to repentance by his Prophet Nathan For answer to this question I say Answer that it is because we desire to colour our sinnes and hyde the same as did our first pareÌ„ts vntill God himselfe did reueale them this chiefely doe all Adams children that are not renewed by Christ and so shal all such doe as haue a sleeping and carelesse Conscience as haue moste men at this day vntill they be eyther wakend vp by gods Prophets and his word to try their consciences or else by God himselfe by some inwarde griefe or outward trouble before their death or in death to their endles griefe or then after death to their euerlasting damnation Let vs therefore know what thinge Conscience is in time What are the torments of an euill Conscience what are the exercises or workes of Conscience What are the kinds sortes of Consciences and lastly what are mens dueties concerning conscience and how he may get a good Conscience preserue the same when it is gotten and preuent the troubles thereof and being troubled after what maner he may be releiued out of the troubles of it All the which things are expresly to be found in Gods word and therefore let vs endeuour our selues seriously with earnest prayer to seeke them and search them out of the same That we may through patience Comforte thereof conceaue an assured hope with the testimony of an excusing conscience Rom 15 4 squared rightly with the rule of the word of euerlasting life through Iesus Christ our Lord To whome be all honour prayse and glory for euer Amen FINIS M. John Howesoun

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