Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	fall_v	zion_n	59	3	8.3280	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93060	A good conscience the strongest hold. A treatise of conscience, handling the nature acts offices use of conscience. The description qualifications properties severall sorts of good conscience. The excellency necessity utility happiness of such a conscience. The markes to know motives to get meanes to keep it. By John Sheffeild, Minister of Swythins London.	Sheffeild, John, d. 1680.	1650 (1650)	Wing S3062; Thomason E1235_1; ESTC R208883	228,363	432

against the poor to make empty the soul of the hungry and to cause the drink of the thirsty to fail Isa 32. 6 7. Conscience knows it is bound in duty as much to shew charitie to neighbour as love to God and to the poor neighbour this love of beneficence and compassion as to God the love of obedience and complacency This is indeed cum aliis scire to know and feel the heart of a stranger and widow and Exo. 23. 9. to say with Adrian What I would have the rich be to me were I poor that must I do to him my self being rich Yea this is cum Deo scire who considers the poor and needy relieveth the stranger He doth execute saith Moses Deut. 10. 18 19. the judgement of the fatherless and widow and loveth the stranger in giving him food and raiment Love ye therefore the stranger for ye were strangers in the Land of Egyp But alas the ill consciences of these times What meaneth the bleating of the sheep and lowing of the exen shall I say Or What meaneth the beating of the poor to pieces and grinding of their very faces saith the Lord Surely he will enter into judgement with the Antients of the People and with the Princes thereof because the spoil of the poor is in their houses Isa 3. 14 15. What judgments do you read threatened in all the Prophets for this unmercifull neglecting or oppressing of the poor Amos 2. 6. God threatens Israel not to turn away their punishment because they made no more of the poor man and his cause then of a pair of old shooes The like Micah 3. 3 4. Surely this is one of the crying sins of our times that the cause is not judged the cause of the poor and the right of the needie But Jer. 5. 28 29. may we not say Hath not the Lord begun to visit for these things and shall be not be avenged on such a Nation as this ere he hath done Rom. 14. 15. When the Apostle in a certain case would tell a man he walks not conscientiously he tels him Thou walkest not charitably What is it therefore to walk charitably but undeniably to walk conscientiously I conclude this therefore with the Apostles exhortation Col. 3. 12. Put on as the Elect of God holy and beloved bowels of mercies kindness humbleness of minde c. And 2 Cor. 8. 7 9. As therefore ye abound in other graces in faith utterance and knowledge see ye abound in this grace also for ye know the grace of our Lord Jesus Christ who though he was rich yet for your sakes he became poor that ye through his poveâ—ty might be rich This is to be like-minded unto Christ you see 2. There is another charity of benevolence 2 To thy Neighbour to be shewed to thy neighbour whom thou art to love as thy self this is the second great Commandment which so great a part of the Law and Prophets do hang and comment upon Hast thou a friend then shew thy self friendly Mat. 22. 39. Pro. 18. 24. Rom. 13. 8. owe no other debt to any man but this to love one another and this we must owe to every man yet owe it so as to be also paying the debt and pay it so as also to be yet owing the duty alwaies owing and alwaies paying Debts of Justice must be so payed by every honest man that they may be no longer owing but debts of charitie though daily paid must daily be acknowledged and yet we are daily in debt till we come thither where the love of God and brother shall be consummate and where love shall be all in all O what a pleasant and delightfull sight it is to see neighbour with neighbour brother with brother living in this mutuall unity and benevolence there is best living there is best air there is best earth Psal 133. 1 2 3 4. There is best aire perfumed with like ointment to that which Aaron was consecrated with like which none other for any use was to be Exod. 30. 32. compounded and there the best and richest Soile As the dew of Hermon and as that dew that fell upon the Hills of Sion There the Lord commandeth his richest blessings and life for ever But what stinking Aire is Meshech and what noisome Earth is Kedar Ill dwelling with those that hate peace and are still for war Psal 120. The third Charitie and Love is to thy Enemies a love of forgiveness at least and a 3. To thy enemie contending with him for the most glorious victorie not to return him like evil for like or greater for less but to overcom any evil he hath done thee with all that good which thou canst do for him This is the hardest and therefore highest pitch of Love A Lesson not to be learned in the Philosophers Schools Rom. 12. 20 21. Luke 6. 27 28. or in the Pharisees Synagogues but in Christs Sanctuarie and is one of the highest points of Gospel Divinitie and Christian Perfection The Pharisees of old had said Thou must love thy neighbour but corrupted the Text with another addition Thou maiest hate thy enemie Our Saviours command is that thou Love also thy enemie that thou bless them that curse that thou pray for them that revile and persecute yea that we reach out the hand to help those who have lift up the heel to hurt us What thank is it to be but as Heathens and Publicans Mat. 5. 46. Luke 6. 32 33. They are friendly to their friends yea this may be found in Hell Satan is not divided against Satan the devil himself will carrie it fair with those who correspond with him But to cross thy nature and to overcome thy self first that thou maist overcome thy enemie at last Nobile vincendi genus hoc This is a divine and heavenly Spirit and a divine kinde of Love this is to be like Our Father which is in heaven who is kinde to Luk. 6. 35. the unthankful and unkinde and like to his Son on Earth who praied for his enemies and gave his life for those who sought his death Therefore the Apostle addes Col. 3. 12 13. to bowels of mercies and kindeness which we should put on humbleness meekness long-suffering forbearing one another and forgiving one another if any man have a quarrell against any as Christ forgave you so also do ye This Love then must not bee a bare negative Magna virtus est si non laedas cum Ã quo laesus es Magna gloria si cui nocere potuisti parcas Nobile vindictae genus est ignoscere victo Bern. de inter domo 2. Inward and Ecclesiasticall and Non-revenging Love not to render railing for railing inâ—urie for injurie vim vi repellere but it must bee an over-flowing over-coming and a Non-removed and unabated Love that when hee doth strive to weare out thy patience by continually reiterated and new provocations thou maiest

Ceâ—titudo Salâ—tis non eâ—t ab aliis neque alias perâ—ipitur niâ— ab iis qui unaâ—um fide â—â—tinent boâ—am Conscientiâ—m idque dwn eam retinent sine graviore aliquo vulnere quod Ã peccatis iis infertur quae vastare solent Conscientiam Dr Ames in this respect Look saith he how much thy Faith and good Conscience do rise or fall so is thy Comfort and Assurance of Salvation more or less Therefore saith he Assurance of Salvation is neither had by other men nor by any other manner then by those who together with Faith do keep a goâ—d Conscience and that onely while they keep Conscience from any greater wound which is usually given by those sins which do waste and make havock of Conscience And at last he concludes Qui igitur sine ulla fidei Resipiscentiae sensu aut cuâ—Ã¢ certÃ² sperant Salutem praesumendo sperant sperando pereunt Whosoever without care had of Faith Repentance and good Conscience persuade themselves they have Assurance of Salvation that Perswasion is their Presumption and that Presumption will be their Perdition Conscience doth not use to collogue and flatter any man it will tell every man his own If you make it sad it will make you as sad And if you be found to it what you should not wonder not if you finde that to you what you would not who can make me glad but the same who was made sorrie by me said the Apostle in another case 2 Cor. 2. 2. When thou hast put away Puritie of Conscience wonder not if thou wantest Peace of Conscience The Bell when cracked loseth not onely his former soundness but the pleasantness of his former sound The crackt Conscience makes but harsh musick What man could exspect a song of the Lord in a Babylon of sin There was no voice of Bridegroom or Bride or sound of Harp to be heard any more Revel 18. 23. But the Harpers and Singers are onely to be found upon Mount Sion Revel 14. 1 2. 8. This informs us whence it is that many come to die so Tragically despairingly and to make such fearfull ends They have like Zimri set their own house of Conscience afire and now must perish in it Some have attempted to make away themselves some have done it as Saul Judas and Abithophel some have accursed themselves as Spira some have blasphemed God as Cain and they mentioned Revel 16. 11. All fruits of this shipwrack of Conscience All these fierie and devouring flames break out of the AEtna of a sulphurie and hellish Conscience Maxima violatio Conscientiae maximum peccatum Ames The more thou doest wound another mans Conscience thou dost offend against Charitie and therefore dost the more wound Christ 1 Cor. 8. 12. The more thou woundest and grievest thy own Conscience thou offendest against Pietie and therefore thou sinnest against and grievest the holy Ghost Paul while a Pharisee had done worse acts then Judas he had been a raging Persecutor a desperate blasphemer of Christ a compeller of others to blaspheme he had his hand in the bloud of holy Martyrs Judas did none of these hideous Acts yet Paul saved Judas damned Paul found mercie because what he did he did ignorantly in unbelief he had never gone 1 Tim. 1. 13 against the light of his own Conscience Therefore he said Act. 23. 1. he had walked in all good Conscience before God to that day The like 2 Tim. 1. 3. I thank God whom I serve from my forefathers with a pure Conscience But as for Judas he could have no cloak for his sin he went fully against the clear light of his own Conscience therefore he had the more sin and the more horrour The consumption of Conscience doth not onely bring the outward state into a consumption that such die beggers or bankrupts but it as usually brings the inward man into fits of Convulsions which are hardly cured and at last they die in one of those fits in great horrour When Conscience hath been often fretted and grated upon by known and allowed sins at length it breeds an Vlcer in Conscience which is the most tormenting disease in the world beyond any Vlcer in Bowels or Bladder These live and die in great extremities of Miserie The stroke at Conscience is the stroke at the fift Rib the fatall and deadly stroke 9. Lastly it informs us whence it is that some have arrived at the highest pitch of impietie to commit that sin of sins that sin against the holy Ghost It is ever first by muzzling and snubbing their Conscience and afterwards intreating it worse wasting worrying and stabbing of it No other way of coming up to this incurable disease and unpardonable state but by violation of Conscience Keep this fierie sword in thy hand The Word of God turning every way in the door of Conscience and the Tree of Life is guarded The Gate of Paradise kept no danger of committing the sin against the holy Ghost But on the other side when thou dost cross the Line and swim through and over and beyond thy Conscience then is the Gulf fixed and the Gate of Hell shut that there is no coming thence for them that would as no coming thither but over this Gulf. CHAP. XX. Of the second Application of the Point by way of Lamentation THe second Use is of Lamentation And it may 1. Be a Generall Lamentation carrying a Wo in the mouth of it for the Generall want of Good Consciences in this age And I may justly make it as large as that of our Saviour Matth. 18. 7. Wo to the world saith he because of offences All the world is faultie in this kinde more or less So may we say Wo to the world because of ill Consciences All the world in generall and most called Christians in particular herein being blame-worthy Run to and fro into the Cities of Israel and in the streets of Jerusalem Jer. 5. 1. and enquire and see if you can finde a man of Conscience in this Generation We may change Job's Quaere Vbinam invenienda est sapientia Job 28. 12 20. ubinam est locus Intelligentiae Where is wisdom to be found and where is the place of understanding into ubinam invenienda est Conscientia ubinam est Locus Integritatis where is Conscience to be found and what is the Place of Integritie The best of men that make Enquirie after her complain that shee is not seen so much abroad as she was wont to be The most of men say that shee is either departed or drawing on toward her departure And prophane ones say that Conscience was hanged many a day ago indeed my Text tells us that shee was drowned long ago and perished in shipwrack but they are much mistaken to say it was good Conscience for it was the ill Conscience that perished The Good Conscience fears neither the Gallowes nor Hell it is the best Preservative against both But sad it

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