Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	sin_n	soul_n	27,664	5	5.3490	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03796	St. Pauls exercise, or, A sermon of conscience Describing the nature of it; and declaring the manner and meanes how to obtaine, and retaine, a good conscience. Preached by Iohn Hughes, Doctor in Diuinitie.	Hughes, John, fl. 1622.	1622 (1622)	STC 13914; ESTC S104276	14,412	29

apply for I cannot stand to amplifie These things if ye know happie are you if you doe them In this learned age amongst the innumerable bookes that are extant I recommend vnto you the booke of Conscience Hunc lege relege perlege O reade reade often and reade ouer this booke and doe nothing against the Dictates thereof It is not the want of knowledge but of Conscience which the world complaineth of many haue knowledge that want Conscience And I wish from my heart that many had lesse Science vpon condition they had more conscience And so I come to the second part the kindes and qualities of Conscience Conscience according to my Text is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleare guiltlesse and without offence or else guilty troubled and offensiue The one is a Cordiall the other a Corrosiue the one a heauen the other a very hell euen in this life Of the one Salomon speaketh A good conscience is a continuall feast Iuge conuiuium a continuall Christmas and a perpetuall Iubilee whereof S. Paul Our reioycing is the testimony of our Conscience But the other is anima Carnificina the racke and torture of the Soule a very worme gnawing the heart at the roote and compared to a very fiend or furie of hell pursuing men with firebrands S. Bernard hath a witty distribution of conscience into foure kinds 1. Good but not quiet 2 Quiet but not good 3 Both good and quiet 4 Neither good nor quiet The two good belong properly to the godly and the two bad to the wicked whose conscience is either too quiet or too vnquiet 1. The first kinde of Conscience is good but not quiet I call it good not simply but in respect of the tendernesse of it and fearefulnes to offend yet vnquiet for want of true light and information Such is the conscience of those that are erronious in iudgement or ignorantly dubious and scrupulous making many quaeries and questions for conscience sake where God and his word makes none They may be compared to a wilde and a wall-eyed horse which stirres and starts at euery shadow without cause or occasion Such are many of my Brethren both on my right and left hand I meane the Recusants in both kinds Catholiques and Catharists Papists and Puritans who are no lesse offended the one with an egge on a fasting day the other with a Cap Crosse or Surplesse then with some hainous offence I commend their zeale but not their iudgement their affection not their discretion they haue indeed a kinde of tendernesse of Conscience but they want the right rule thereof both which are required in a good Conscience Their iudgement is weake and crazie vnable to digest any hard matter or difficult question They mistake the grounds of Conscience building vpon vnstable foundations and burdening themselues and others with things in their owne nature indifferent The second kinde of Conscience is quiet but not good and of this kinde there are three degrees Caeca The blinde Secura The secure and Obdurata The seared 1. The blinde and ignorant Conscience is quiet because it knowes not how to stirre the blind man swallowes many a flie and the ignorant many a sinne he sees and discernes sinnes as we doe stars in a darke night onely the great ones primae magnitudinis of the larger size Concupiscence the roote of all euill S. Paul thought to be no sinne while the scales of ignorance were vpon his eyes And so doe many ignorant men in their blinde Conscience thinke many a sinne to be no sinne They thinke that a few heartlesse prayers and Lord haue mercy vpon vs at the last gaspe will serue their turne They dare not looke into the glasse of Gods holy Word least the number of their sinnes and the foulenesse of their soules should affright them But if God once open their eyes as he did the Prophets seruant they shall see whole armies and legions of euils and Diuels in them and against them The second degree is the secure and carelesse the sleepie and drawsie Conscience that can and will not see with whom sinne and Sathan are in league for a time Sed ista tranquilit as tempestas erit that calme in the end will proue a storme as S. Ierom noteth The flesh the world and the Diuell hath so lulled them a sleepe that they neuer dreame of Heauen nor Hell death nor iudgement they neuer thinke of their sinnes nor of the euill day the noise of carnall pleasures and the voyce of worldly profits doth drowne the voyce of Conscience in them as the Drummes in the sacrifice of Moloch did the cry of the infants Their Conscience is quiet not because they be at peace but because they are not at leasure O thinke vpon this you that swim in worldly wealth and pleasures O remember this you Polyphragmaticall men that haue whole Mynes and Mints of businesse in your pates making so much haste to be rich that you are not at leasure once in a weeke in a moneth in a yeare nay scarce in your whole life time to conferre with your poore Conscience which is a very dangerous thing For if euer this sleepy and drousie Conscience doe awake as many times it doth in the time of aduersity as in Iosephs brethren or at the houre of death as in many others like a wilde beast robbed of her whelpes and rowsed from sleepe Iugulum petit it will flie as it were to the throat of thy soule accusing thee to the vttermost and laying all thy sinnes to thy charge The third degree is the seared and cauterized Conscience which by adding sinne to sinne is so hardned that it hath no sence nor feeling of sinne The habite and custome of sinning hath taken away all shame of face and remorse of Conscience in many that they are giuen ouer to a reprobate sence to worke vncleanenesse with greedinesse At the first euery mans Conscience will speake vnto him as Peter did to our Sauiour Master saue thy selfe her pricke-arrowes are like the shafts of Ionathan to forewarne Dauid of the great Kings displeasure but if we neglect her cry and calling this good Cassandra will speake no more That body is in great danger where the pulse doth not beate that Armie is soone surprized where the watch and alarme are not kept So it is with that Soule where the Conscience is not waking and stirring Grauissime aegrotat qui se non sentit agrotare That man is desperately sicke that doth not feele his sicknes So is that soule that doth not feele his sinnes Tunc maxime oppugnaris cum te nescis oppugnari saith S. Ierome to Heliodor Then art thou most tempted when thou doest not feele thy temptations And S. Austin asketh the question Quid miserius misero non miserante seipsum What more miserable then a wretch that seeth not his owne misery O hearken vnto this you that harden