Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	faith_n	righteousness_n	work_n	41,517	5	6.8201	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

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

in Christ And secondly that the instruments to obtaine the same righteousnes and life in Christ is onely faith It followeth to shew how Conscience giueth iudgement of all our doings to wit by a kind of reasoning called a Practicall syllogysme wherein Conscience vseth two instruments in making of this reason which are minde and memorie For the minde telleth Conscience what the Law of God is and memorie bringeth to her minde all the particuler actions that men or women haue done or not done that Conscience may determine and giue iudgement thereof So that from these two the ConscieÌ„ce reasoneth after this maner as for example The Conscience of a whoremonger reasoneth thus with himselfe saying All whoremoungers shall be without in the fierie lake that burneth with fire brimstone which is the second death But I am a whoremounger Therefore I shall be there So that hereby we see that the sinnes 13 and conpunctions of the heart are sore and grieuous prickes vnto the minde Conscience of man yea greater then any griefe that can befall him Although Sathan for a time doeth extenuate the same as also corrupt affections doe oftentimes so ouercast this iudgement Gen. 42.21 that it perceaueth nothing for the space of a long time as Iosephs bretheren who were blinded this way for the space of two and twentie yeares or thereby 2. Sam. 24.10 Dauid after his murther adulterie slept without remorse vntill he was wakened by the Prophet Nathan Act. 2.37 and the Iewes who put Christ to death vntil they were pricked with Peters sermon The effects of an accusing ConscieÌ„ce are especially fiue 1. Griefe 2. Sadnes 14 Isa 17.20 Pro. 28.1 2. Cor. 1.12 Pro. 15.15 Pro. 1â— 18 3. Feare 4. Perturbation of the whole man 5. Desperation This much of the accusing and condemning Conscience Now haue wee to speake of the Conscience excusing and absoluing which hath all things contrary to the accusing and condemning as Bouldnes Pro. 15.15 ioy in the Holie-Ghoste Confidence with assurance of mercy For the righteous saith Salomon are boulde as a Lyon 15 Learne heere reader that what is done of a doubting or of an erronious Conscience To doubt erre or do any thing against conscience is sinne Ro. 14.23 14.14 or against Conscience is sinne Because vvhatsoeuer is not of faith is sinne and to the vncleane all things are vneleane Some did iudge fornication in the Primitiue Church not to bee sinne wherein notwithstanding they sinned in respect that their Conscience did erre in her iudgement For euill remains euill albeit Conscience saith the contrarie a thousand times Moste men women are sicke of this disease at this day who thinke sin not to bee sinne in their Consciences c. What is done also against Conscience is sin in the doer albeit it erre and be deceaued 16 What should be our warrant in all our turnes Of al this let vs learne to obserue for a warrant to our Consciences the onely command or contremand of Gods word in all our proceedings and so shall wee walke surely when wee make his worde the onely rule to our Conscience eschew mans inuentions or good intentions and likewise when we vnderstande that it is a moste dangerous and deadly thing to bee ignorant of the knowledge of Gods word which maketh the life of man to abound yea to flow with the sea of al offences against God And there fore we shuld euer pray him of his great mercie to graunt vs aboue al things the true knowledge of him and of his sonne Iesus Christ with the testimony of an excusing and vpright Conscience ruled euer by the square of his worde in the which righteousnes and eternall life is onely to be found throgh faith in Christ The Thirde parte Two parts of our diuisioÌ„ being spokeÌ„ of It followeth 1 the diuision touching the kindes sortes of Consciences thirdly to intreate of the kindes and sortes of Consciences in special first of the Conscience of the regenerate and of all Gods children secondly of that of the wicked For as to Conscience generally 2 it is eyther good or bad and a good Conscience is that which rightly and according to Gods word excuseth and comforteth ConscieÌ„ce is either good or bap the excelâ—eÌ„cie thereof consisteth in excuwng So that the excellencie of Conscience standeth in excusing not in accusing by reason that when we commit any sin we giue then occasion immediatly therafter to our Conscience to accuse and condemne vs wherby we doe wound hurt the same as testifieth the Apostle saying 1. Cor. 8.9.12 that the Corinthians did wound the Consciences of their weake brethren when they vsed their liberty as an occasion of offence to them And againe hee calleth a good Conscience a conscience without offence or accusing of them that haue it Act. 24.16 Againe a good Conscience is of two sorts 3 Good conscience of two sortes by creatioÌ„ and regeneration to wit eyther good by creation or else by regeneration The conscience of our first pareÌ„ts before their fal was good onely by creation therfore could not but excuse them before God in all that they did in the estate of their innocency A good Conscience regenerat is that which being corrupt by nature is renued and purged by faith in the bloud of Christe 4 in all such there is a conuersion or change needefull by grace because by nature all mens consciences through sinne are euill and therfore become good onely by grace in Christ The instrumentall cause seruing to make this change is faith 5 Two cause of a good conscience which purifieth the hearts and the meritorious cause is the bloud of Christ which doth purge consciences from dead works to serue the liuing God A regenerat conscience hath two properties and stayes To wit 6 Two properties or stayes of a regenerat conscience Christian liberty and certaintie of saluation at all times when she excuseth Because that these two propertis haue not their place in the outward man but in the heart spirit or conscience I call Christian liberty 7 Christian liberty what Gal 5.1 the holie and spiritual freedome purchased vnto vs by Christ wherin the Apostle commandeth vs to Standfast and not to bee entangled againe with the yoake of bondage c. It hath three partes 8 Christian liberty hath three parts As freedome from the iustification of the morrall law and the fulfilling thereof For hee who is a member of Christe is not bound in Conscience to bringe the perfite righteousnes of the law in his owne person for his iustification before God but Chritss 9 He also who is a Christian is free from the curse and condemnation of the law for to such as are in Christ There is no condemnation Gal. 3 13. because he hath redeemed them from the curse of the Law 10 The second is

the freedome and libertie that we haue by Christe from the rigour of the law which craueth perfite obedience and condemneth all imperfection But sinne hath no more dominion ouer them that are in Christ Ro. 6.14 Gal 3.13 1. Ioh. 5.3 because they are not vnder the Law or rigour thereof but vnder grace and in Christ 11 And therefore it is that God accepteth our imperfite obedience if it be sincere yea and as the Prophet sayth Will for worke Mal. 3.16 12 and Desire for Deed. The third is freedome from the ceremoniall law For after that the truth of all those shadowes is come wee are no more vnder the shadowes to keepe and obserue the same which serued to the Iewes as a schoole-maister Gal. 3.25 Ephe. 2.15 Gal. 3.14 to lead them to Christ who was to come but we hauing the truth to wit Christ who is alreadie come and hath suffered for vs in the flesh haue no neede now of those types and shadowes of the ceremoniall law Thus much concerning the first stay and property of a regenerate Conscience 13 The secoÌ„d propertie or stay of a regenerat ConscieÌ„ce Rom 8.15 Ephes 4.13 Math. 14 31. 21.21 Iames 1.6 Ro. 8.20 The second property or stay of a regenerate Conscience especially when this same excuseth is an infalliable certaintie of our sinnes to be pardoned and of life euerlasting by faith in Christ wrought in our hearts by his spirit wherof al the scriptures of God beare witnes that are heere vnder written against that desperate doctrine of the Bishoppe of Rome and Councell of Trent As Rom. 8.15 Ephes 4.13 Math. 14.31 Math. 21.21 Iames. 1.6 Rom. 4.20 Therefore it is that Basilius demandeth this question What is the property of faith To the which demaund he answereth that it is to be one assured perswasion voyde of doubting disputation Of these places of Scripture aboue mentioned 14 let euery christian make this reason to wit Euery one that beleeueth is the child of God but I beleeue I therfore am the childe of God and Gods children must needs be saued Wherefore I cannot perish against the doctrine of the papists who will haue vs to doubt of our Saluation against the Scriptures of God and Articles of our beliefe which doe command euery man woman both to say I beleeue in God In Iesus Christ his onely Son our Lord who is God also equall with his father In the holie Ghost who is likewise God the third person of the Godhead 1. Ioh 3.2 And finally both to beleeue remission of our sins and life euerlasting But to doubt and to beleeue are words which importe contradiction God commandeth vs to beleeue the remission of our sinnes life euerlasting through the merits death of Christ in the Articles of our beliefe the Pope and Councell of Trent do accurse al such for presuÌ„ptuous persons as doe not continually doubt of the remission of their sinnes certaintie of Saluation and life eternall And therefore the conclusion is true that the Pope is aduersary to Christ and consequently that same Antichrist the mysterie of whose iniquitie beganne euen in the dayes of the Apostles and which hath so increased sensine that in all the heads of Christian religion his doctrine is repugnant vnto Christs And in this point directlie to the verie Articles of our Christian beleefe It may bee demaunded heere by way of question 15 Question Answer A good conscience may both accuse and excuse at one time but not in one respecte if one and the same conscience may not both accuse and excuse Gods children at any one time Answer that it may For else if our Conscience should not still accuse vs when wee doe amisse then shoulde manie great sinnes assaulte vs at once make hauock of our soules And therefore wee affirme that it may both accuse vs and excuse vs at one time but not in one respect For it excuseth vs in that it assureth vs that our persons doe stand righteous before God as cloathed and couered with the righteousnesse of Christ And in respecte that we haue our desire and doe endeuoure ourselues in the generall course of our whole life to walke vprightlie and to please God And yet neuerthelesse of this it muste needs accuse vs perpetually for our particular slippes and for the manifolde wants and imperfections that bee in all our good and beste actions by reason whereof it telleth vs perpetually in our care Luek 17. that we are vnprofitable seruants Thus much of a good Conscience 16 Euill conscience what and why it is so called Now followeth an euill Conscience which is so called partly because it is corrupted by originall sinne and partly by reason it is euill that is troublesome and painefull to our sence and feeling as are vnto vs all other sorrowes calamities or miseries whatsoeuer which for this same cause are called likewise euils 17 The propertie of an euil coÌ„science is ever to accuse Luke 5.8 The propirtie of it is euer to accuse condemne and thereby to make them that haue it affrayde of the presence of God and to flee from him as from their enemie Example in our first parents in Peter who falling downe at Christes knees besought him to goe from him in respect his Conscience toulde him and accused him that he was a sinfull man 18 Euill conscience is ether dead or waking Euill Conscience is eyther dead or waking and stirring the dead Conscience is that which albeit it can but accuse lyeth commonly quyet accusing little or nothing at all and that for diuers causes to witte want of reason strength and force of wicked and fleshly affections ignorance of Gods word and reuealed will A dead Conscience hath two properties the first is to be benuÌ„med 19 A dead conscieÌ„ce hath two properties Gen. 44.16 vnfeeling or dosened as that of Iosephs brethren for the space of two and twentie yeares or thereby This raigneth in drowsie Protestants luke-warme Gospellers and ciuill honest persons who liue without common slander to the gospell Of this kinde of Conscience let vs take heede For it is like to a wilde beast who so long as it lyeth a sleepe troubleth nothing but when it awaks flyeth into mens faces and deuoureth them This is it that the Poets did call the Furies because it pursueth them that haue it vnto death and desperation The second property of a dead Conscience is 20 to be feared or burnt as the Apostle saieth with an hotte yron that is the Conscience which is past all feeling in this life and is neuer mooued with the remorse of sin thorowly or to any purpose And this is in the onely obstinate wicked and such as are giuen vp into a reprobate minde Rom. 2.15 This shall be wakened at the day of death and last iudgement by God to accuse and condemne them that haue it wheÌ„ the bookes of the dead both

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