Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	work_n	work_v	year_n	322	3	4.4740	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00643	The souls looking-glasse lively representing its estate before God: with a treatise of conscience; wherein the definitions and distinctions thereof are unfolded, and severall cases resolved: by that reverend and faithfull minister of the Word, William Fenner, B.D. sometimes fellow of Pembroke-hall in Cambridge, and late parson of Rochford in Essex.	Fenner, William, 1600-1640.; Calamy, Edmund, 1600-1666.	1640 (1640)	STC 10779; ESTC S101939	116,565	318

Lord is the death â—his Saints Is death precious and shall I â—so vain as to fear it Thus ye see ã€ˆâ—Šã€‰ answer to the first question Wheâ—er every child of God that hath true â—ace of conscience can be desirous to â—e II. Quest Whether a wicked man that hath no peace of conscience may not be desirous to die too Answ 1. The horrour of conscience man make a wicked man desirous to die Hâ— may have so much horrour of conscience as that he may think certainly heâ— cannot be worse Hell is infinitelâ— worse but he may not think so Thâ— Judas was desirous to die Matth. 27.5 when he weâ— and hanged himself Thus many in dâ—spair do make away themselves I coâ—fesse some in despair may be fearfuâ— to die as Cain was fearfull to die â— was fear of death made him speaâ— thus unto God It shall come to passe thâ— every one that findeth me shall slay mâ— Gen. 4.14 The reason was becausâ— though he were in despair yet he wâ— not so sensible of his horrour as Judâ—â— was for Cain could go and build ã€ˆâ—Šã€‰ all this and train up his children ã€ˆâ—Šã€‰ musick and the like for all this bâ— Judas was in a case more sensible of hâ— misery 2. Dolour of pain may maâ— a wicked man desire to die Thus â— was with Saul Saul had received bâ— deaths wound and was in most grieâ—ous pain he could not die presently â—either could he live but lying in very â—reat pain between both desired the Amalekite to stand upon him and slay â—im 2. Sam. 10.9 though Osiander â—hink the Amalekite lyed unto David â—o curry favour with him but Joseâ—hus and others think he spake the â—ruth Sure it is that many wicked â—retches having no peace of consciâ—nce to sweeten and allay their torâ—ents have been desirous to die nay â—ome have hastened their own death â— Malecontentednesse and shame and â—isappointment of their aims may also â—ake wicked men desirous to die and ã€ˆâ—Šã€‰ death come not soon enough of it â—elf to dispatch away themselves with â—ruel self-murder Thus it was with Aâ—hitophel 2. Sam. 17 23. when he saw his counsel was was not followed he haltered himself He had no peace of conscience to comâ—ort him against all his dumps and disâ—ontents and therefore he was desiâ—ous to die 4. Wicked men being â—exed at something for the present may seem to be desirous to die and yeâ— if death should come indeed they would be of another mind and be content death should be further off Nay Jonas that strange man of a good manâ— O for a fit he would be dying yea thaâ— he would Jon. 4.3 Lord take my life from meâ— for it is better for me to die then to live â— suppose if God had taken him at hiâ— word he could have wished his wordâ— had been in again But thus it is ofteâ— in the mouthes of wicked people â— would I were dead and I would I were oâ— of the world not for any peace of conscience they have nor for any desire oâ— death but onely for a momentany pangâ— If they were to die indeed they would be loth enough to it Like the man iâ— the Fable who being wearied with his burden of sticks lay down and called for Death but when Death came indeed to take him and said What shalâ— I do man thou calledst me I pray thee said he help me up with my burden of sticks When he was to die indeed then he would rather have his own wearisome burden It is but a fable but this is the fashion of many 5. When wicked men are desirous to die indeed â—ometimes not out of discontent or â—ny such like reason yet it cannot be out of any true peace of conscience They may go away like lambs as we â—ay but it is in a fools paradise It may be whilest they lived they thought â—o go to heaven but when they die then â—ll their thoughts perish as the Psalmist â—peaketh in another case To return therefore where we left O beloved is there any of you that want the peace of a good conscience â—nd do ye know what you want what â— great benefit and blessing That ye may see this and fully know it and by â—nowing it earnestly desire it conâ—ider First That it is the very head of all â—omforts A worthie Divine calleth it Abrahams bosome to the soul Ye know what a blessing it was unto Lazarus to be taken from his sores into Abrahams bosome The peace of a good conscience is like this bosome of Abraham Who would not gladly lie in it Such a man who hath it can never look upon another mans comfort but a good conscience will say Yea and I have my comfort too When Paul was commending of Timothie see how his own conscience spake of himself at the same time 1. Cor. 16.10 He worketh the work of the Lord as I also do Mark his conscience would be putting in comfort for himself Doth Timothie work the Lords work yea and so do I too saith his conscience It is Musculus his observation upon the place Secondly A quiet conscience maketh a man to tast the sweetnesse oâ— things heavenly and spirituall It maketh the word to be to him as to David Sweeter then hony yea then the hony-combe I have not departed from thy judgements O Lord saith he thus saith his conscience now what followeth next Psal 119.103 How sweet are thy words unto my tast yea sweeter then hony unto my mouth A good conscience maketh a man tast sweetnesse in prayer when his conscience telleth him he prayeth aright It maketh him tast sweetnesse in a Sabbath when his conscience telleth him he sanctifieth it aright so also in the sacrament when his conscience can witnesse he receiveth aright What is the reason so few of you tast sweetnesse in these things The reason is this Because ye have not the peace of a good conscience It would find sweetnesse in every good dutie in every good word and work Thirdly A good quiet conscience maketh a man tast sweetnesse in all outward things in meat in drink in sleep in the companie of friends it putteth a Better upon a very morsel Prov. 17.1 Brown bread and a good conscience there is a Better upon it then upon all the costly fare of the wealthie without it Bernard calleth a good conscience a soft pillow An other calleth it a dear bosome-friend Solomon calleth it a continuall feast It maketh a man tast sweetnesse in every outward thing The healthy man onely can take pleasure in recreations walks meats sports and the like they yield no comfort to those that are bedrid or sick or half-dead But when the conscience is at peace the soul is all in good health and so all things are enjoyed with sweetnesse and comfort Fourthly It sweetneth evils to a man as troubles crosses sorrows afflictions If a man have true peace in his conscience it comforteth him in them all When things

difference between the holy and the profane Now the question is this Where in lieth the difference between the quiâ— conscience of the righteous and thâ— quiet conscience of the wicked Answ The difference between them lieth iâ— foure things 1. In the thing it self 2. In the cause 3. In the effect 4. Iâ— the continuance I. In the thing it self The quiet conscience in the godly is double not onely apparentiall and nominall but reaâ— and substantiall It is quiet and quiâ— too Isai 57.19 peace and peace too I create tâ— fruit of the lips peace peace Marâ— peace and peace too peace in appearance and peace in truth and substance also But the peace and quiet of consciencâ— which the wicked have is not such peace It is peace and no peace peace â—n appearance but no peace in truth Their god is the god of this world â—nd he perswadeth them they have peace But my God saith the prophet â—peaketh otherwise vers 21. There is no peace to â—he wicked saith my God They talk of a good conscience sometimes and boast they have a good conscience but the â—ruth is they cannot have true peace within for saith the prophet the wickâ—d is like the troubled sea which cannot â—est whose waters cast up mire and dirt So doth a wicked mans conscience seâ—retly cast up mire and dirt in his face His peace can onely be outward and apparentiall II. There is a difference in the cause The quiet of a good conscience ariseth â—rom one cause and the quiet of a bad â—onscience ariseth from another 1. The quiet of a good conscience â—riseth from a distinct knowledge of the word of God and of the precepts and promises conteined in it But the quiet of an evil conscience ariseth from ignorance When men know not Goâ— nor his holy word which should binâ— conscience they fear nothing becausâ— they see nothing they know not thâ— danger of sinne Like a blind maâ— standing before the mouth of a cannon he feareth no danger because hâ— seeth none so carnall men fear not because they know not what cause theâ— have to fear Their very prayers thâ— they make are an abomination to Goâ— and they know it not their good duties they do are all like cockatrices egâ— and they know it not they know noâ— that they are in the bond of iniquitie iâ— the snare of the devil Their conscienceâ— are quiet because they know not whaâ— cause they have to be otherwise Thiâ— is one difference The quiet and peacâ— of a good conscience ariseth from lighâ— and from knowledge the quiet anâ— peace of an evil conscience from darknesse and ignorance Heb. 10.22 2. The quiet of a good consciencâ— ariseth from a due examination of ouâ—selves by the word and purging of ouâ— consciences Conscience never can beâ— good without purging and sprinkling â—o nor without a due examination the â—uiet of a good conscience ariseth from â—is Whereas the quiet of a wicked â—ans conscience ariseth from want of â—is He never examineth his consciâ—ce but letteth it sleep till God awake â— with horrour I say a wicked mans â—onscience sleepeth and that maketh it â—uiet and he is not troubled nor moâ—sted with it Like a baillif or sergeant â—â—llen asleep by the way the desperate â—btour whom he lieth in wait for may â—sse by him then and find him very â—iet and not to offer to arrest him â—r like a curst dog fallen asleep a â—anger may passe by him then and not ã€ˆâ—Šã€‰ meddled with Such like is this quiet â—il conscience 3. The quiet of a good conscience â—iseth from a good ground from the â—ork of Gods Spirit from true saving â—ace from righteousnesse Rom. 14.17 â—e reade of righteousnesse and peace â—rue peace of conscience ariseth from â—ghteousnesse Whereas the false peace â—f the wicked ariseth onely from vain hopes and conceits They are not guilâ— of such and such great sinnes or Thâ— are not so bad as some others As the Phâ—risee's conscience was quiet why â— God I thank thee I am not as other mâ—â— are no drunkard extortioner nor liâ— this publicane Or perhaps from thiâ— ground their peace ariseth The Lorâ— is very mercifull and The Lord Jesâ—â— died for sinners Or perhaps this iâ— their plea They are good comers to churcâ— They have prayers in their families Thâ— have been professours of Christ Jesus ã€ˆâ—Šã€‰ many yeares From hence they dreaâ— of peace upon false grounds when â— the way of peace they have not knowâ— When conscience shall be awaked theâ— it will tell them how they have by flatery deceived their own souls and thaâ— having no true righteousnesse they could have no true peace 4. The quiet of a good consciencâ— ariseth from tendernesse and from life Therefore the Apostle joyneth together life and peace Rom. 8.6 Truâ— peace of conscience ariseth from life â— whereas the quiet of a wicked conscience ariseth from searednesse and beâ—mbednesse and deadnesse when men â—eing past feeling of sinne are not trouâ—ed at the committing of it Thus ye â—e the second thing wherein the diffeâ—nce lieth namely in the cause III. They differ in the effect First â—he effect of the quiet of a good conâ—cience is comfort and rejoycing Rom. 5.1 Beâ—â—g justified by faith we have peace with â—od through our Lord Jesus Christ What followeth By whom we have acâ—sse by faith rejoycing c. Mark The â—eace of conscience bringeth forth reâ—ycing And so in other places peace â—nd joy are joyned together Rom. 15.13 Gal. 5.22 But the â—vil conscience though quiet wanteth his rejoycing If carnall men had no â—ore mirth then what the quiet and â—eace of their consciences doth help â—hem to they would not be so merrie â—s most of them be Secondly Anoâ—her effect of true peace of conscience â— It sanctifieth the soul it purgeth the â—eart purifieth the life and reformeth â—he whole man It is the instrument whereby God sanctifieth his people more and more 1. Thess 5.23 The God of peace sanctifie you wholly Observe the title which the Apostle there giveth unto God when he sanctifieth his people he calleth him the God of peace he sanctifieth his people by peace It maketh them think thus We must not do thus or thus as others do we shall lose the peace of our conscience if we do This maketh them strive against sinne denie their own wills and carnall appetites If I should not do so I should have no peace This peace sanctifieth But the peace which carnall men seem to have doth not sanctifie the soul they are never the more holy for the same Again another effect of the peace of a good conscience is to put life into us in the performance of good duties it maketh us with gladnesse and delight perform the duties of our generall and particular callings But the false peace of an evil conscience suffereth the wicked to be dead and dull to good duties The true peace keepeth our hearts and our minds We should

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