Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	die_v	fire_n	worm_n	1,088	5	9.7140	5	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

from whence iudgement knowledge doe proceede as effects This the scriptures doe confirme ascribing sundrie works and actions to conscience as accusing excusing comforting terrifiing which could not proceede from thence if it were no more then an naked and bare action or act of the minde Wherfore 10 As conscience is in all men Angels so doth it apply al principles and conclusions of the minde eyther to accuse or excuse them it is that power of the soule whose propertie is to take the principall conclusions of the minde and apply them either to accuse or excuse So that this is the grounde of all that Conscience is a thing which can neuer bee lost albeit the same may loose the vse for a time as reason in a drunken man for it is in all reasonable creatures both man and Angell as in the proper subiects Therefore all consciences that now doe sleepe shall once be wakened eyther in mercie or in iudgement heere or in hel for the torment of an euill conscience in the wicked Esa 66.24 is a worme saieth the Prophet which shall neuer die and a fire that shall neuer be quenched The ende of conscience is to determine of things done 11 The ende of Conscience and wherein it differeth from other giftes and faculties of the mind whereby it differeth from all other gifts of the minde as are intelligence opinion science faith prudence c. For as to intelligence it simplie conceaueth a thing to be or not be opinion iudgeth a thing to be probable or contuigent Science iudgeth it to be sure and certaine faith is a perswasion whereby we beleeue things that are not but are hid from vs as yet prudence discerneth what is meete to be done or what to be left vndone But Conscience goeth further then all these for it giueth sentence of things done by saying vnto vs shewing vs this was done this was not done This may be done This may not be done This was well done This was euill done 12 3. things to be marked Of Conscience thus described there doe arise three things to be marked Firste that the things wherof Conscience determines are a mans owne actions only for to be certaine what any other man hath done or said is commonly called knowledge but what a man himselfe hath done or said belongeth to Conscience Secondly Conscience meddles not with generals but dealeth onely in particular actions and that not in a few but in all Thirdly that the maner of conscieÌ„ce is a determination to set downe her iudgement either with the creature or against it and that because it is of diuine nature placed by God in our soules betweene him and vs as an arbitrator to giue sentence and pronounce decreet eyther with vs or against vs to God For sometimes it consents and speaks with God against persons in whome it is placed other times againe it coÌ„sents with them and speaketh for them before the Lorde Examples hereof there bee manie in the Scriptures as of the first sort Kain Iudas and in the latter Peter and the Theefe who albeit their sinnes were greevous because they repented their Conscience assured them of mercie And this is the cause why we call this effect of our minde Conscience 13 Why the Practical parte of the vnderstanding is called conscience For as Scire to know is of one man onely by himselfe So is Conscire when at the least two know some secret thing The which they doe both knowe together Wherfore the name Conscientia or conscience is that thing that maketh two together partakers or partners of the knowledge of things which are secret in the minde of men or Angels Now it is certaine 14 God and man are partners onely in the knowledge of conscience that in this knowledge with man of his secrete deedes thoughts no creatures can be partners with him because neither men nor Angels doe know mans thoughts secrets vnlesse the same be reuealed vnto them and therefore it remaineth that in the knowledge therof conscience hath God onely to be partner with man in all his thoughts words and deeds how secret soeuer they be and man againe by the gift of God doth know the same of himselfe together with God in his Conscience And thus far concerning the word Conscience and the difinition thereof The which heere Saint Iohn calleth the hearte of man 2 What a griefe is a troubled conscience Prouer. 18.14 It followeth to speake next of the greefe of a troubled Conscience which of all others is most intollerable For the spirit of man saith Salomon wil susteine his infirmitie but a wounded spirite who can beare it That is a troubled a wounded conscience is of al greefe the greatest the greeuousest punishment that God at any time layeth vpon either man or Angell So that men to be ridde out of this tormeÌ„t doe chuse oftentimes rather death then to liue vnder the misserable and intollerable greife thereof albeit in all other troubles they be able to indure even vnto the ende therof yet this onely is that griefe which they can no waies sustaine As examples both of prophane and diuine histories doe beare recorde For whether we consider this greefe in them who are meere naturall men and neuer knewe God in Christ or in them that are renewed by the holie Ghoste and spirit of regeneration wee shal finde it to bee in either of them the greatest griefe torment of all others As to the first sorte whether the same be heathen people who neuer knewe Gods word or else such as in true Religion did not rightly but superstitiouslie worship God wee shall perceaue if wee list to reade histories that this wound of an accusing heart and troubled spirite coulde not bee healed with any medicine or other comforte whatsoeuer For the hethen Philosophers the wisest of all others among the Gentles as Cato and others who did beare all troubles most patiently to the great admiration of all the world did yet notwithstanding where their coÌ„sciences became troubled and when some great distresse of minde wounded their heart and spirit make an ende of their liues with their owne handes Some by drinking deadlie poyson Some by running themselues voluntarily vpon the weapons of their enemis Some by casting themselues from hie places vnto the deepe of the sea or ouer high rocks to beate and strike themselues all to peeces And some not sticking to stogge themselues through the harts with swords knyues or other such weapons for griefe of this wound of conscience trouble of heart all the which persones so long as other waies their conscieÌ„ces were not surcharged ouermaistered were in al bodilie troubles invincible c. As Cato Iasson the husband of Medea Lucretia and others As Alexander the greate and Nero who would haue put hand to themselues for greefe of conscience The like we may beholde in persons that either supersticiously worship God

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

as Papists or yet in the common sort of people that in mouth professe Christ but yet in works doe deny him who are all cast into the spirite of slumbering numnes or hardnes of hart who hearing hear not nor seeing cannot perceaue but are sensles and blockish vnto the time that God doth loose the brydle of their consciences and setteth before them their sinnes committed and the punishmente due vnto them Then may we see in many of them how greeuously they are tormented and what sorrowfull ends they doe make while some of them doe hang themselues Some drowne themselues Some cutte their owne throtes some of them doe stogge themselues to the hearts with kniues daggers or swordes And all to rid themselues out of the intollerable and feareful griefe of conscience as they doe falsly suppose vnto whome Iudas and Kain are fearefull patrons and teachers As to that wicked Spaniyard Alphonsus who when he could not by any meanes disswade his brother Diasius by faire meanes from the profession of the gospell to embrace Papistrie anno 1551 hee cruellie murthered him And therefore greeued in Conscience there after did hang himselfe at the councel of Trent The like also did Robert Long a man at armes in Calice a false witnes against William Smyth preacher anno 15â—â— who grieued in conscience therefore did immediately thereafter runne to the water and drowned himselfe So heauie lay that sinne of false witnesse bearing vpon his conscience And what shall wee say of George Brodway suborned by the councell of Calice about the same time to beare also false witnes against Thomas Brooke Who therefore went about to cutte his owne throate for griefe of conscience when he was stayed to doe the same and the knyfe taken from him wherewith he had wounded himselfe he became stark madde and so dyed Sir Iames Halles also Knight and iustice of the common place for greefe of conscience that he had denied the knowen trueth and embraced papistrie at Queene Maries commande drowned himselfe Gregory the seuenth as witnesseth Benno dyed desperatlie at Salernum of the onely greefe of conscience vnto whome we may adde Latimus Eckins and Thomas Blaverus Scotus who all miserablie and in desperation ended this life for onley griefe of conscience and who list to read moe of this number and of all sortes both of men women he shall finde many that miserablie for griefe of conscience in desperation haue ended their liues in that booke which is intituled Historia Tragica Therefore of all burthens the griefe of conscience is the greatest But heere the question may bee demanded 5 Question why some of all these sortes of people do dispatch theÌ„selus of this life by so violent death and some others againe do dye so quiet or rather sencelesly with out griefe Answere Answer that the cause is in respecte that some feeling no sinne in this life do departe like drunken and brutish swine and waken not out of their hellish sleepe vntill they be in hell and the tormentes thereof fully sease vpon them Some are surcharged with the deadly sleepe of sinne vnto the end of their life and vthers overburthened with sinne are wakened in this life throgh the weight thereof And the others being surcharged ouerburthened with sinne in this life doe dye like barking madde dogges in desperation without Christ and true repentance with Kain Iudas Iulian the Apostate and others Of these two sortes there bee most of the firste in this last age wherein Christ shal finde no faith at his comming but all persons for the moste parte sleeping in that deadly security wherin they shall assure themselues of peace when as nothing is neearer hand vnto them then fearefull and endlesse torment of conscience the worme whereof shall neuer die c. Wherfore the Lord as saith the Apostle commandeth all such to waken and ryse vp from the sleepe of sinne by faith repentance and holie conversation that while they haue time Christ may giue them light Thus much touching the griefe of conscience both in the heathen and also in the prophane and superstitious professors of Religion Secondly we finde that the tormente of Conscience 1 Examples of Gods children ConscieÌ„ce is a wound which no Physitian can heale euen in Gods children in such as are renewed with his spirit is a greefe intollerable and so greate both in all Christs members vpon whome it is layde and also in their head Christ him selfe that it is heauier then a thousande deaths and yet no wayes to be relieued with any comforte or solace vnder the heauen as all other griefes may bee bee they neuer so great for example let vs take Iob Iob. 3. who for the losse of all his substance authoritie children and health of body neuer shrunk nor quailed vntil his vnhappy friends wounded his Conscience and then he affirmed and complaned that God had fastened in him sharp arrowes sette him as a butte to shute at and made him to possesse the sinnes of his youth So heauie a burthen was this wounded hearte and Conscience vnto him who vnder all other troubles was a patterne of al vprightnes and patience neuer beeing mooued therewith anie thinge at all as it were vntill this griefe did prick him The like may we also beholde in many others of the peculiar seruantes of God as in Dauid Ezechias and Ieremie 2 who neuer did faint vnder any griefe notwithstanding of all their infinite troubles but onely vnder the burthen of a wounded Conscience wherwith when they felte themselues surcharged they then were like Cranes chattering Sparrows mourning and Pellicants casting out fearefull cryes So that with mourning like Doues their hearts did cleaue to the duste and their tounges to the roofe of their mouthes Yea euen the Lorde our Maister and Sauiour Christ 3 the true Image of his Father God and man when in his manhoode he felt this wound his Godhead lurking for the time albeit vnder all his other troubles which hee sustained for our sakes he was couragious yet heerein feeling his fathers wrath for our iniquities the which for them he was to sustaine he complained that his soule was heauie vnto the death and earnestly prayed that if it were possible that that cuppe should passe away from him which was so bitter that while he prayed hee sweate bloud and before he departed this life pitefully cryed three seuerall times that God had forsaken him What a â—â—â—efe is a â—â—oubled â—â—nscieÌ„ce Of these premises al men may vnderstand that are not a sleepe vnto euerlasting condemnation what a thing it is to possesse a grieued condemning heart or troubled Conscience For there is no sicknes which is not vnto death but Physick is provided or may be had for it no sore but Chirurgerie wil aforde a salue for it Friendship helpeth pouertie hope of libertie imprisonment sute and fauour recouer men from banishment and time and authority weares away reproch

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 PROV 15. verse 15. A good conscience is a continuall feast EDINBVRGH PRINTED BY ROBERT WALdegraue Printer to the Kings Maiestie Anno Dom. 1600. Cum privilegio Regio TO THE READER ALbeit the dulnesse of this time be such gentle Reader in the Lord that it rather mooueth manie to content themselues with other mens writings then to take paines to write for the profite of any thing themselues yet such is the zeale of some that they cannot suffer men to sleep in the danger of sinne to their owne destruction but wil if it be possible awake them let them know the deadly danger wherein they stand which is a thing most needful although it be neyther plausible to the worlde nor acceptable to the flesh for who is he that seeth not the security of the world in this age the contempt of God and of his word and doth not sorrow at the heart for it And seeing it is not possible that any can truely sorrow and sit still and say nothing especially when he perceaueth the moste part of all this blind age by the craft of Sathan cast into a deadly sleepe of damnable security So that they neither care for the true knowledge of God while they are young nor think that they stand in neede of it being olde but spend or rather mispend all their time in the vain cares and pleasures of this transitorie world without heedfull care vnto their callings or giuing eare vnto their conscience when the same accuseth them convicteth them and condemneth them before God as guiltie of infinite thinges whereof one day they must giue an exact accounte and at his handes receaue the wages of eternall death for their works vnlesse they awake while time is truelie repent them of their former security trye al their actions thoughts words deedes by euery mans conscience the which the Lord hath giuen him both to be vnto him witnesse and iudge of the same And therfore to the ende that al men may doe this the better to whose hearing or reading this discourse shall come I haue thought it good being mooved in my conscience to write this treatise therof Wherby eueryman may know his owne estate and his God as he hath revealed himselfe in his worde to the worlde Both the which points saith Bernard are aboue all things necessary for all men that desire to escape hell and come to heauen For as of the knowledge of thy selfe commeth the feare of God of the knowledge of God the loue of God so of the ignorance of thy selfe commeth pride and of the ignorance of God of his word desperation saith he Wherefore whosoeuer will avoyde this deadlie dart of desperation in the ende must not neglect the meanes which God hath appoynted to escape it That is first to know his sins and heare his conscience vvhen she accuseth or excuseth him according to the rule of Gods word And next to know the way of deliuerance from them And that he take heed that in seeking a salue for them he be not deceaued therin for conscience being wounded with sin is that thing that neither can bee healed with coulors of Retorick with sweetnes of musick with delicacie of daintie meates with beawtie and pleasant sights with mans inuentions or else with any other thing except onely Christ as he hath offered and revealed himselfe in the Scriptures apprehended by faith receaued and kept with a good conscience without the which if any man liue dye it had bin farre better for him that vvith Kain Iudas he had neuer bin borne Receaue therefore gentle reader this short discourse wherein thou mayest see both what a thing conscience is what an intollerable thing the grief wound thereof is when it is troubled What are all the actions and offices of it in al men and women What are the sorts kinds thereof what is mans duety touching it How to get a good conscience keepe it being gotten and lastly how to relieue helpe it being troubled that it accuse and condemne vs not before our God whose sentence when it accuseth shall euer stand condemne vs without reclamation before the Lord. But if not then shall vve haue boldnes towards our God to whom be glory for euer 1. IOHN CHAP. 3. 20 If our heart condemne vs God is greater then our heart and knoweth all things 21 Beloued if our heart condemne vs not then haue we boldnes toward God THE Apostle in these words doth teach vs that seeing the knowledge of God doth infinit degrees passe the vnderstanding of our harts or conscieÌ„ce It must needs therfore follow that none can stand before his holie maiesty without the integritie of a pure and good conscience In the testimonie whereof consisteth all our comfort and reioycing saith Paul 2 Cor. 1.12 In this place Iohn doth neither speak of the conscience of reprobates Ephes 4.19 Math. 9.12 who are past feeling and giuen themselues to worke vncleanes euen with greedines Neither yet of Hypocrites who flattering themselues doe boast them of their owne righteousnes But onely of them that haue their conscience drawen forth before the iudgement seate of God by him to make them vnderstand and feele his anger and wrath against them Psal 6.3 38.3 51 4. 1. Sam. 2 6 In respect of some sinnes whereof their conscience dooth accuse them that they should speedely turne vnto him that he may heale them whoe hath wounded them In the 21 verse hee sheweth by the contrarie how greate a treasure it is to men or womeÌ„ to haue euer the testimonie of a good conscience for then saith he if the same accuse vs not as guiltie of anie offence vnto our God whereof we doe not from our heart repent vs with assurance of pardon for Christ his sake in whome we onely beleeue to finde all that we stand in neede of Then may we without feare both approch with boldnes and come before the throne mercy seate of our God call him our louing father Rom. 5.1 Ephe. 3.12 and assure our selues that he will be fauorable and mercifull vnto vs for his Christs sake by whom we haue both boldnes and enterance with confidence by faith through whome also we haue that peace with him sayth the Apostle in our Conscience that passeth all Treasures yea all vnderstanding Not that anie mans conscience beareth

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