Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	ghost_n	holy_a	9,059	5	5.3927	4	false

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

from whence iudgement knowledge doe proceede as effects This the scriptures doe confirme ascribing sundrie works and actions to conscience as accusing excusing comforting terrifiing which could not proceede from thence if it were no more then an naked and bare action or act of the minde Wherfore 10 As conscience is in all men Angels so doth it apply al principles and conclusions of the minde eyther to accuse or excuse them it is that power of the soule whose propertie is to take the principall conclusions of the minde and apply them either to accuse or excuse So that this is the grounde of all that Conscience is a thing which can neuer bee lost albeit the same may loose the vse for a time as reason in a drunken man for it is in all reasonable creatures both man and Angell as in the proper subiects Therefore all consciences that now doe sleepe shall once be wakened eyther in mercie or in iudgement heere or in hel for the torment of an euill conscience in the wicked Esa 66.24 is a worme saieth the Prophet which shall neuer die and a fire that shall neuer be quenched The ende of conscience is to determine of things done 11 The ende of Conscience and wherein it differeth from other giftes and faculties of the mind whereby it differeth from all other gifts of the minde as are intelligence opinion science faith prudence c. For as to intelligence it simplie conceaueth a thing to be or not be opinion iudgeth a thing to be probable or contuigent Science iudgeth it to be sure and certaine faith is a perswasion whereby we beleeue things that are not but are hid from vs as yet prudence discerneth what is meete to be done or what to be left vndone But Conscience goeth further then all these for it giueth sentence of things done by saying vnto vs shewing vs this was done this was not done This may be done This may not be done This was well done This was euill done 12 3. things to be marked Of Conscience thus described there doe arise three things to be marked Firste that the things wherof Conscience determines are a mans owne actions only for to be certaine what any other man hath done or said is commonly called knowledge but what a man himselfe hath done or said belongeth to Conscience Secondly Conscience meddles not with generals but dealeth onely in particular actions and that not in a few but in all Thirdly that the maner of conscieÌ„ce is a determination to set downe her iudgement either with the creature or against it and that because it is of diuine nature placed by God in our soules betweene him and vs as an arbitrator to giue sentence and pronounce decreet eyther with vs or against vs to God For sometimes it consents and speaks with God against persons in whome it is placed other times againe it coÌ„sents with them and speaketh for them before the Lorde Examples hereof there bee manie in the Scriptures as of the first sort Kain Iudas and in the latter Peter and the Theefe who albeit their sinnes were greevous because they repented their Conscience assured them of mercie And this is the cause why we call this effect of our minde Conscience 13 Why the Practical parte of the vnderstanding is called conscience For as Scire to know is of one man onely by himselfe So is Conscire when at the least two know some secret thing The which they doe both knowe together Wherfore the name Conscientia or conscience is that thing that maketh two together partakers or partners of the knowledge of things which are secret in the minde of men or Angels Now it is certaine 14 God and man are partners onely in the knowledge of conscience that in this knowledge with man of his secrete deedes thoughts no creatures can be partners with him because neither men nor Angels doe know mans thoughts secrets vnlesse the same be reuealed vnto them and therefore it remaineth that in the knowledge therof conscience hath God onely to be partner with man in all his thoughts words and deeds how secret soeuer they be and man againe by the gift of God doth know the same of himselfe together with God in his Conscience And thus far concerning the word Conscience and the difinition thereof The which heere Saint Iohn calleth the hearte of man 2 What a griefe is a troubled conscience Prouer. 18.14 It followeth to speake next of the greefe of a troubled Conscience which of all others is most intollerable For the spirit of man saith Salomon wil susteine his infirmitie but a wounded spirite who can beare it That is a troubled a wounded conscience is of al greefe the greatest the greeuousest punishment that God at any time layeth vpon either man or Angell So that men to be ridde out of this tormeÌ„t doe chuse oftentimes rather death then to liue vnder the misserable and intollerable greife thereof albeit in all other troubles they be able to indure even vnto the ende therof yet this onely is that griefe which they can no waies sustaine As examples both of prophane and diuine histories doe beare recorde For whether we consider this greefe in them who are meere naturall men and neuer knewe God in Christ or in them that are renewed by the holie Ghoste and spirit of regeneration wee shal finde it to bee in either of them the greatest griefe torment of all others As to the first sorte whether the same be heathen people who neuer knewe Gods word or else such as in true Religion did not rightly but superstitiouslie worship God wee shall perceaue if wee list to reade histories that this wound of an accusing heart and troubled spirite coulde not bee healed with any medicine or other comforte whatsoeuer For the hethen Philosophers the wisest of all others among the Gentles as Cato and others who did beare all troubles most patiently to the great admiration of all the world did yet notwithstanding where their coÌ„sciences became troubled and when some great distresse of minde wounded their heart and spirit make an ende of their liues with their owne handes Some by drinking deadlie poyson Some by running themselues voluntarily vpon the weapons of their enemis Some by casting themselues from hie places vnto the deepe of the sea or ouer high rocks to beate and strike themselues all to peeces And some not sticking to stogge themselues through the harts with swords knyues or other such weapons for griefe of this wound of conscience trouble of heart all the which persones so long as other waies their conscieÌ„ces were not surcharged ouermaistered were in al bodilie troubles invincible c. As Cato Iasson the husband of Medea Lucretia and others As Alexander the greate and Nero who would haue put hand to themselues for greefe of conscience The like we may beholde in persons that either supersticiously worship God

excellent and sure promises made by God vnto vs of grace life euerlasting in his worde for Salomon saieth Hee that hideth his sinnes shall not prosper Pro. 28 13 but hee that confesseth and forsaketh them shall haue mercie and if wee acknowledge and confesse our sinnes saith Iohn God is faithfull and iust to forgiue vs them 1. Ioh. 1.9 and wash them al away from vs with the bloud of his christ For Gabriell the Angell said vnto the virgin Mary that her sonne Christs name should be called Iesus Math. 1.21 Because hee should saue his people from their sinnes Wherefore it followeth that there is no condemnation to them that are and beleeue in him if they walke not after the flesh but after the spirit To all which persons aryseth a certainty of Saluation And consequently a reformation of conscience which is wrought in all such persons by the holie ghoste when the same ceaseth to accuse and terrifie them and beginneth to excuse them and to testifie vnto them that they are the children of God The which thinge neuer faileth to anie that doe seriouslie humble themselues and by earnest prayer craue mercie and pardon of their sinnes at Gods hands for Christs sake 8 The riches pleasurs of the faithfull which they shuld euer seeke for is a good conscience This is the treasure that far passeth all worldlie pleasures I would to God therfore that the greatest part of this vnhappy age would be as careful to sute and seeke for the same as they are to hunte after the transitory pleasures of this corruptible flesh as honors riches other pleasures worldly which wil quickly depart but this shall euer abide as a continuall and pleasant feast both heere in the world to come Pro. 15.15 And thus much concerning mans firste duetie against the getting of a good conscience As touching mans second duety concerning ConscieÌ„ce 9 Mans second duety concerning conscience it is to keepe it good when he hath so gotten it to preuente the troubles therof by all meanes possible For it is no lesse vertue to keepe a good Conscience then to get it In keeping of a good Conscience 10 Three thinges to be avoyded 1. ig-norance Pro. 29 2. 2 Kings 17 26 aboue all things three things are to be avoyded To wit ignorance vnmortified affections and worldly lustes As to the first Salomon affirmeth that the minde cannot bee good that is the Conscience of him that is without knowledge yea it is said cap 17.2 Kings that the people that dwelt in Samaria were deuoured of Lyons and wilde beastes because they knew not the manner of the God of the Land And againe Psal 95.10 the Prophete Dauid saith that such as doe not knowe the voice of the Lorde and his will and wayes doe erre in heart and soule neuer enter into the Lords rest Likwise Christ himselfe telleth vs that they that knowe not the scriptures doe but erre goe astray And againe that this is the coÌ„demnatioÌ„ of the world that the light of Gods will declared in Christ being come into the world men notwihstanding loue rather darknes Math 22 29 Rom. 1 28 and to perish therein then the light and to be saued thereby And therefore saith the Apostle as they regarded not to knowe GOD euen so GOD deliuered them vp into a reprobate minde to doe those thinges which are not conuenient and whereby they become full of vnrighteousnes Yea ignorance saith Chrysostome is the worke of the diuils inspiration Chrysost who would not haue vs to see the treasure least wee should possesse the riches And that this is the cause of all euill that the scriptures hath not knowen Of these premisses we see how needful it is aboue all things for al that wil keep a good CoÌ„science to learn the knowledge of Gods word the ignorance wherof begetteth breedeth in man woman a loathsome sea of all euils whereby their miserable Consciences are drowned in a loathsom sink of all wretched misery vnto the day of their Death when the Lord shal fearefully in his iustice wakeÌ„ them to their perpetual shame and confusion Secondly it is needefull to be vtterly displeased alwaies with the sinful affections of our flesh As with wrath anger Let vs bee displeased with sinne and the lustes of the fleshe envie malice wandering lustes such like other vnhappy fruits of our wretched corrupt nature And therefore continually to crye with the Apostle O wretched man that I am who shal deliuer me from the body of this death or from this fleshlie lumpe of sinne and death which by nature euerie one of vs do carry about with vs. So that this way in our mind at the least we may euer serue the law of god Rom 7 25 so crop snedde sinne in vs that it come neuer to seede maturity and ful perfection to raigne in vs and rule ouer vs aboue the Spirite Thirdly as to worldly pleasures and honours of this life let vs euer respecte them all as dunge in respecte of Christ the benefites which wee receaue by him and the preseruation of a good Conscience The which wee ought perpetuallie to esteeme and thinke off as of of our Paradise and of the lustes of our fleshe and pleasures of the world as of the forbidden fruite if we desire to liue for euer with perpetuall ioy in our soule and conscience both in this life and in that to come through Christ And thus much touching the keeping of a good conscience when it is gotten As to the remedies of a troubled hart and grieued Conscience The remedies of a troubled conscieÌ„ce which of al others when it rageth is the greatest wee say that the same must be sought for out of the word and exampels of the faithful as of Iob Ieremy Ezekiah Dauid also of Christ himselfe who felt the extremest anguish that euer eyther was is or yet shall be and notwithstanding perished not there through because they dispayred not therein but trusted stil in God and therefore were deliuered 2 Such must vnderstand as are troubled in Conscience that the way to heauen is euen to goe thither by hell They that go to heauen must saile by hell 3 Let all such as are in this trouble haue recourse to godly pastours who may and will giue them comfort out of the worde 4 Let them confer with such as haue felt the like trouble who will shew them how they got comforte therein and that first of all it is necessary for theÌ„ to learne and vnderstand fiue things 1. To knowe and confesse their sins 2. To feele them forgiuen in Christ 3. To looke for power of him to crucifie the same 4. To lay hold vpon iustification by his resurrection 5. To looke for strength of him only to proceede to further sanctification holines of life eueÌ„ to the end al the which things they shall finde

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

Selected quad for the lemma: spirit_n

Text snippets containing the quad