Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	affection_n	heart_n	will_n	3,771	5	5.8842	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15704	Of the conscience A discourse wherein is playnely declared, the vnspeakeable ioye, and comfort of a good conscience, and the intollerable griefe and discomfort of an euill conscience. Made by Iohn Woolton, minister of the Gospell. Anno. 1576.	Woolton, John, 1535?-1594.	1576 (1576)	STC 25978; ESTC S106318	42,432	110

From Exceter the 20. of Mirche Your Worships humbly to com●●und Iohn Woolton ¶ OF THE CONSCIENCE a Treatise collected by Iohn Woolten THERE ARE TWO principall partes of mans Soule as I haue plainely declared in my Treatise of of the immortalitie thereof which of necessitie muste con●●●● in all exerutions and actions of vertue For although the naturs of the Soule be simple and without composition and deuision yet they vse to attribute vnto him certaine partes to witte according to hys sundry and dyuers operations As for example take we acknowledge in the fyre two powers or qualities the one ●●●ming or heating the other shewing or discouering from darkenesse all thi●● euen so when men speake of the partes of the Soule they ●●urpe that name for the functions and effectes of the same These 〈◊〉 partes are called Reason●and Wyll● wherof the 〈◊〉 sheweth what is seemely and conue●●ent to be 〈◊〉 or to be lest vndone and the seconde eyther coueteth and pursuith as good that which was proposed by reason eyther else declineth and auoydeth the same as euell Hereof came that apte and fine sentence All mortal actions are as ●● were ingendred and conceiue by Reason but are broughte foorth and 〈◊〉 by Wyll Now as brute beastes haue no sparke of reason whereby man both diffe●th most far from them and resembleth very neere an expresse Image of the diuine nature so haue they no Will but Sense and Appetite and with the one they are le●de to their naturall foode with the other they di●cerne thinges holsome from hurtfull Some there are that terme this Appetite in beute beastes Will without Reason for that domine creatures bo●d of minde and vidnerstanding are ledde toward thinges with a certain secrete motion and in stinct of nature rather shen with any free will choyse or vnderstanding For they in shee ●e of Reason haue giuen vnto them by Gods a certaine naturall ●kill to defend and to serue them selues This Will or Appetite which perseweth thinges conceiued by Sence is common to man with beastes euen as the Sences as well externall as internall from whence this Appetite ysseweth is unparted equally to man and beast sauing to the sence of all bruse beasts commonly is more quick and persite then that which is in man and in beastes this fence is the supreme and most excellent facultie In man it is but a seruaunte or handmayde to Intelligence or vnderstanding And Reason was geuen vnto man not onely to fearche after vertue that the Will should embrace the same but to ●●oderate carnall motions and to bridle their rage and furnes Albeit Reason very often as it were shadowed and ouerralle with darcknesse iudgeth peruersly and corruptly and not that alone but also is so infirme and weake that it cannot restrayne euill determined any thinge Will is either so ouerth wa●● or else so weake that she doeth not excute the same Whereof may ryse no small question seeing that the very obiect of will is vertue her selfe shewed and opened vnto her by Reason howe it commeth to pa●●e that we are ●●●●ed headlong as it were violently to mischiefe so that pernitious and deuilishe affections doe ouerrule that excelent faculty guien by God to couet that which is good honest whereof the Apostle himselfe complayneth That good thing which I woulde doe that I doe not and that euill which I would not that I doe And Medea burning in madde loue with Iason hauing wrastled with hir self much and long yet coulde she not ouercome that furor with Reason for thus shee talketh with hir selfe Video meliora proboque deteriora sequor But the scripture resolueth this doubt and telleth vs that through the fall of our first parentes and by originall sinne descending into all mankind from that route these diseases of the minde these swarmes of perturbations and these continuall conflictes betwene reason and luste doe budde out and spring Therfore great néede haue we to craue Gods ayde helpe by whose grace we maye vanquishe and ouercome that rebellion of desires and affections for without that neyther Reason nor Will is of power eyther to doe good or else to resist the crooked and frowarde mocions of man. In the chiefe and principall parte of the Soule which we call Reason they commonly place the Conscience that wonderfull workmanship of God being according to the prouerbe in steede of a thousand witnesses not onely commaunding things honest and diswading the contrary but more ouer asciting vs as it were before the Tribunall seate of the diuine Maiestie sometime accusing and someting excusing In this matter punishing and another acquyting Whereof as I minde to write somewhat at this time so will I not follow the subtyle and thornye maner of the Schoolemen who with great curiositie of definitions and deuisions haue altogether darkened rather then lightened this matter but so farre forth as my abiliti● will extende doe purpose with breuitie and perspicute to prosecute this matter Wherevnto if I cannot reach according to my earnest desire yet I trust at the least hereby to moue some happy witte to polish this enterprise for it were greate pitty that comfortable Conscience should be any longer mute and domme as a straunger but that shée might franckly and freely speake vnto our conntry men in our English tongue And that I maye keepe some certayne niethode in the translation hereof which they call Analysis seemeth most concienient for me to follow First I will put downe the definition comprehending and infolding as it were in one bundell the whole matter generally Then I will open and resolue into partes euerye porciorr of the same In the which Analysis besides fundry and diuers things a man may easely see the principles and groundes of the Conscience howe she is placed in the minde hir force and power in examining all morall actions This done I will speake of the difference betwene a sounde and a corrupt Conscience and of the effects of them both to wyt of the solace comfort of the one in aducrsitie and of the priuie woundes of the other euen in worldly felicitie Lastly I will discourse certaine questions incicent to this matter which being finished I trust that the knowledge of Conscience which hath bene secret and obscure shall shewe hir selfe somewhat plainely to the eyes and shall stirre vp in men a marueylous loue and desire of a sineere conscience The Apostle in that golden and excellent Epistle to the Romaines speaketh of the Gentils in this wise For when the Gentils which haue no lawe doe by nature the things conteyned in the lawe they hauing not the lawe are a lawe vnto themselues Which shewe the effect of the lawe written in their hartes their conscience also bearing witnesse and their thoughtes accusing one another or excusing In this sentence of saint Pause I obserue foure thinges firste he sayth that the worck of the law is written in their hartes

to come from god Secondly that we put our trust and confidc̄ce in God alone Thirdly that we reste and repose our selues wholy in God the fountaine and author of all goodnesse These foundations being layd then I say it is not only good but also néedeful that we reioyce in our good déedes not with vaūting Thraso or the glorious hipocrite but in the approbation and comfort of our good Conscience Neyther may the wounded Conscience which is as it were a taste of eternal deth dispaire of saluation because of their heynous sinnes and offences for they haue the merites and death of christ for their refuge and sanctuary For oure heauenly father most tenderly and dearely louing vs hath giuen his onely sonne to the death of the Crosse for vs to obtein saluation he hath giuen him vnto vs by whome he is pleased and reconciled to man the remembraunce of our sins striken out so that we certeinly perswade our self therof and hauing this fayth doe wholy yeld our selues vnto him Hereof speaketh y Apostle if any man sin we haue an adudcase with the father Iesus Christ the righteous he is the propitiatiō of our sinnes not for our sins only but for the sins of the whole world and that saying is very cōfortable What time soeuer a sinner doth repent him of his sinne I will put all his wickednesse out of my remembrance And again As truely as I liue sayth the lord I would not the death of a sinner but that he should conuert and liue These and such like sentences doe comfort vs against desperation into the which Caine Saule and Iudas by diffidence fel and with an oth God doth assure vs of his loue mercy which whosoeuer dispaireth of he accuseth god of periury being most heynous impiety and donieth Christes sacrifyce to be auaileable to put away our sinnes For our louing God doth principally request this at our hands that we distrusting our selues should trust and commit our selues only to him whose loue and charity toward vs hath appeared aboundantly that he hath geuen his only sonne for wicked and sinfull men for hys enemies whereby he might receiue vs again into his loue gracious sauoure with this fayth and confidence a sinful man may stay himself and assure vnto him moste firme consolations and defence when 〈◊〉 wrastleth with the pau●rs and agonyes of sinne death and desperation where vnto often times a man is drawen and tormented as it were of an hangman by his own vnquiet Conscience or by the malicious and guileful temptatiōs of his mortal and capitall enemy the Deuill And these thinges I thought good to commit to writing touching the good and euell Conscience wherein we see that as there is nothing more horrible and peruicidus then the euel Conscience doubting mistrusting and despairing in all things so there is nothing better nor more comfortable then a good Conscience which maketh a man liue euen a blessed life vpon earth and procureth vnto him sincere and perfite pleasure Seing then the commodity of a good Conscic̄ce is so great and that no man can haue it vnlesse he liue in his vocation and doe his duety vprightly It standeth euery man vpon to endeuour and bende all his power and strēgth euen vnto the vttermost to satistie and aunswere the same which that I may speake bréefely is to abandon vice and embrace vertue so shal we be partakers of such an inestimable ioy and treasure So shall no good man deuise or practise any fraude or guyle he shall not offer any iniury to his neighbour and so to conclude shal vice be banished and vertues as Religion piety Iustice peace concord and such other like shal spring and florish againe God the author and giuer of all good giftes graunt vs al this excellent treasure that in all our actions we may weigh and consider our Conscience being a dayly and ●omestical Iudge wherby we shal be stayed from committing those thinges whiche offend his high maiestie that so liuing holyly and sincerely in this world we may in the other world come to perfite blisse and immortality FINIS Senecca lib. 10. epist. 11. Cur actions and deeds alwayes vic●●●d The Conscience in steede of a thousande witnesses ●●lans conscience is a scoolemester vuto him The ve●ntion to a corrupt Consc●ence Chrisost in psal 50. Bernhardus The desperate ende of 〈◊〉 wilfully agaynst their Conscience Pantalion chron rerum memorabilium Iho. Foxius et alii Herat. lib. 1. epist. Act. 24. Ambrosius in epist ad Constant Seneca epist. 96. After what forte there are two partes of manners Souls Reason Will. Brute be●s haue ●●yth●● Reasō ner Wyll but sense Appetite The effecte of Reason The off●●● why will is ●ysobydi●t ●o Reason The Consience in respect of Indgement is placed i●● the minde but in respect of affections motions it is in the hart The opetation of the Conscience The ●●e●●odot this ●●●ca and ●●● deu●●●●●ruf a to scrip expressing Conscience Rom. 2. The ●efynition of the Conscience Thre thigs in the minde to be obserued Ondirsta●● ding con●emplatyre Aristo li. 1. ethick Sinterisis est habitus innatus cō seruans principia moralia et practica sicut Sinesis conseruat principia specu labilia Iudgement or decerm●nation Examples plainely expressing this matter Oedipus The ground of Ezechias his consci●net Dauid 1. Sa. 24. Riuiu● lib. 1. de conscientia hausit ex Augustino Riuius lib. de consc dissentit ab omnibus aijt enim conscientiam ponere complectionē in Syllogismo practico Causes why diuers men be of d●uerse Cōsciences The things which Conscience chife in respecteth Defynytyons of the good Conscience Of bewty and strength Of Nobility The abuse of power auttoryty True glory Iob. 19. Plato primo de repub Sophocles Oedipus Erinnius The difinion of an e●uel Conscience 〈…〉 Tiberius Caligula Nero. Richard the third Polidorus virg angli hist lib. 25. Adam Eue. Ioseph●s bretheren Iudas Pro. 17. An vnquiet Con●tience hasheneth old age sycknesse An euell Conscience ●●ayde of ●●ery bla●●●● 〈◊〉 The horcor of an euell Conscience All yartes shal be ●e●cd and tormented in Apell An exhortationte beware of an euell Conscience The So●ace and comfor● of a good Conscience Cato The part of a iudge The part of a Counseller and Captayne The office of good Lawyers Papinianus Sir Iames Hales Spotlers o● the church In whome the property of church goods doth teste Backbiters and sclaunderers of the ministetye The office and duty of Patron● toward their wards Of the mariages of wardes Of by●ts scllers Agaynst rash and bayn swearing The Godles sleights and ●iftes of many to illude the it othes Anniball Cleomenes A popishe Prelates feaude 〈…〉 Ottho Phringen sis Of the G●● bouites Ambroci us in offi Lauaterus in Ios 9. P. Martir in 2. Sam. 21. The perittry of the 〈◊〉 August dei viu ita te dei lib. cap. 22. Camillus Iustinius liber 38. The late tragical delinges in ●●aunce The law dem to supplyantes to such as yeld them selues in war. Pausanias in Acha. Conquestes ought to haue modetation as a companion Mimus Ageselaus The property of the Lyon. Sigismūd S. Augustine Antigonus Hier. in 17. Ezeh The king of denmark his pollicy Peter Arrogon A. Commodus Carolus septimus Gal rex Nothing is protitable rule vnlest it be honest Aristidea Themistocles F. Camillus ●●r●otes vertues The proper and especial notes and signes of Papistes Periury a● deyu●us of●●●uce The definion of an oth Of synners iudutate past grace Examples of Princes and people punished for their periury Carthage Philip. Engenius Pope of Rome and Lewis king of Hungaria Whether is be enough for men to rest vppon their Conscience The true ground and foundation of a good Conscience Doubtfulnes of the conscience ●angerous Policarpus Chrisost God in●●●●●ted 〈◊〉 by degrees Numa Pompilius Two 〈◊〉 tyons the first agaynst bayn confidēce in one own ryghteousenesse Agaynst sorrow and dispayre of an aff●eted Conscience The coucinsion