Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	affection_n	good_a	soul_n	3,189	5	4.8286	4	false

Text snippets containing the quad

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

him witnes that he is without sinne Psal 130.3 143. 2 Ezch. 18 21 Zach 1.3 Math 11.28 But because hee dooth acknowledge his sins confesseth them to his God repenteth him therof beleeueth in Christ and submitteth himselfe and his will whollie to the will of his God desiring aboue all things euer to be ruled and gouerned thereby onely Of all this I marke only here 1. Tim 48 The frute both of godlines of sinne what what is the gaine of godlines that is of faith of a good conscience even a promise to haue al things necessarie for this life and likewise to enioy life everlasting made by God himselfe in the scriptures wherin also and in this place especially we finde the crueltie of sinne to bee so huge weighty that by no meanes that man can finde in himselfe he shal euer be able to shake of the intollerabl burthē therof that thereby at one time or another his conscience shall not be fearefully wakened greeued and aboue all thinges burthened therewith and not acknowledge that the wages thereof is death euerlasting both of bodie and soule And therefore they are farre deceaued who flattering themselues in their sinnes goe about to shift themselues from the sense and feeling of Gods wrath and the testimonie of their own conscience to accuse convict and to condemne them before his tribunall seate for the same of which sort notwithstanding there hath bin in all ages an infinite number who as the Prophet sayth Hath made a couenant with deathe Esa 28.15 and are at agreement with Hell That albeit a scourge come it shall not touch them and that by reason of their shifts their refuges their cloaks of falshood and vanitie wherewith they suppose to couer their sinne from God But all in vaine saith the Lorde for the scourge of wrath shal come tredde them downe and vtterlie consume them And yet of this kind of people saith the Lord the world shal be ful in the latter daies 1. Thes 5.3.6 who when they shall looke for nothing but peace and safetie then shall come vp on them vndoubtedly death and endles destruction the which should learne vs not any longer to sleepe in sinne and to contemne wholesome admonitions as doth the moste part of all the worlde at this day to their own losse and perpetuall destruction Ephes 4.16 but haistilie and with diligence to awake as saith the Apostle who hytherto haue without remorse of conscience and true repentance slept in sinne and filthie lustes of our flesh The which at length bringeth forth death both of bodie and soule therefore he commandeth vs to ryse from the same by faith repentance and newnes of life That by Christ we may receaue the light of life euerlasting and the purging of our consciences Heb. 9.4 The deuision of this discourse is foure-folde from dead works to serue the liuing God The which as they are eyther good or bad in all men and women So am I minded first to expresse and set downe the true definition of conscience The which heare the Apostle calleth the Heart of man what a greefe it is to haue the same hurte and wounded with sinne Secondly to shew what are the proper dueties and actions thereof in all persons Thirdly what are the kindes and diuersitie of consciences And last what bee the dueties of al men and women touching their owne consciences how to preuent the troubles therof and also how to releeue the same being troubled Concerning the first I finde this word hearte in the Scriptures 1 The heart of man what to haue diuerse significations therefore placed sometimes for the affections of the hearte as Where your treasure is Mat. 6.21 there vvill your hearte be also Some times for the whole soule of man as Let the hid man of the heart be vncorrupt 1. Pet. 3 4 Some times for the will of man Act. 4 31 as they were all of one heart that is they were all of one minde will or affection and sometimes for mans conscience as in that prayer which Paull maketh for the Thessalonians 1. Thes 3. praying that the Lorde shoulde make their heartes stable and vnblameable in holinesse before God at the comming of our Lorde Iesus Christ c. That is their conscience as now in the words and text aboue specified The Apostle Saint Iohn vnderstandeth by the word Heart the onely conscience of man For as hee consisteth of two partes principallie 2 The diuision of the parts of man in body soule that is of bodie soule So doth the soule consist of vnderstanding and will albeit the soule hath no partes properly but onely by analogie and in respect of the diuerse obiects and actions thereof By reason whereof the same is said to bee deuided into diuers parts that is into diuers powers or faculties The vnderstanding 3 vnderstanding what is called that power or facultie of the soule whereby we vse reason which is the more principall part seruing to rule and to order the whole man And therefore it is placed in the soule to guyde and gouerne the whole person The Wil 4 Will what is that facultie and power of the soule whereby we do will or nill anie thing That is chuse or refuse it With the Wil are ioyned certaine affections as Ioy Sorrow Loue Hatred 5 Affections are ioyned with the will and sick-like whereby wee doe eyther imbrace or eschew that which is good or evill Now 6 Cōscience not placed i● the willing facultie of the soule because the workes and actions of conscience doe stand in the vse of reason it is euident that therefore it is not placed in the affections or willing parte of the soule but in the vnderstanding which hath also two parts The first whereof is 7 Two parts of vnderstanding that which standeth in the view and contemplation of the trueth or falshood of any thinge and goeth no further Theoricall and Practicall wherein conscience is placed The second is that which standeth in the view of euery particular action to search and seeke whether the same bee good or euill The firste is called Theoricall and the seconde Practical Vnder the which conscience is comprehended because her propertie is to iudge of the goodnes or badnes of things or turnes done 8 The definition of Consciēce Tho. aqui part 1. que 79. artic 13 So that of these premisses we haue to vnderstand that conscience is a parte of the minde or vnderstanding in all reasonable creatures determining iudgeing decerning and giuing sentence of all their particular actions thoughts words or deedes eyther with them or against them This definision of conscience doth shew 9 Consciēce is not a bare knowledge with out works of accusing excusing c that it is not a bare knowledge or iudgment of the vnderstanding onely but a naturall power facultie or created qualitie