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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	blood_n	conscience_n	purge_v	4,361	5	9.5333	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02785	A discourse concerning the soule and spirit of man Wherein is described the essence and dignity thereof, the gifts and graces wherewith God hath endued it, and the estate thereof, aswell present as future. And thereunto is annexed in the end a bipartite instruction, or exhortation, concerning the duties of our thankfulnesse towards God. Written by Simon Harvvard.	Harward, Simon, fl. 1572-1614.	1604 (1604)	STC 12917; ESTC S116608	106,518	282

away carrying his money backe againe But when he sawe that it was a dayly sting to his conscience and that hee could neuer be in quiet for it for an euill conscience is like vnto a strait bed where mā can take no rest he brought the money backe againe to his creditors house and threw it to his Executours speaking these words vnto him selfe tibi viuit aliis mortuus est he is aliue vnto thee although he bee dead vnto others The two other kindes of consciences to wit turbata bona and quieta bona a troubled good conscience and a quiet good conscience I make no other difference of them but the one to be as it were the beginning and entrance into the other for none can truly attaine vnto a heauenly ioy in his conscience vnlesse he haue first beene brought downe to hell by the consideration of his sinnes None can bee truly refreshed in Christ vnlesse hee haue first with griefe and sighing Ma● felt the burthen of his sinnes Saint Augustine acknowledgeth that a man non potest coronari nisi vicerit Aug. in Psal 60 nec potest vincere nisi certauerit nec potest certare nisi inimicum et tentationes habeat Hee cannot be crowned vnlesse he ouercome neither can he ouercome vnlesse he striue neither can he striue vnlesse he haue an enemy temptations But when these tēptations are so ouercome that sin shal not raigne in our mortal body Rom. 6.12 then cōmeth in the sweetest comfort that euer can come to the soule of mā in this like thē as the Apostle speaketh our conuersatiō is in heauen Phil. 3.20 then do we feele in our heartes that peace of God which passeth all vnderstanding Phil. 4.7 then are our soules possessed with vnspeakable ioy according to that of Salomon Prou. 15.14 A good conscience is a cōtinuall feast For as there is no greater worldly ioy to a man that hath trauelled a long iourney abroad then when hee commeth home to find his wife childrē and whole family in good health and quiet so there cannot bee a more excellent spiritual ioy in this life then when a man doth descend into the home of his owne conscience that he doe finde there all so reconciled vnto God that al be in good peace quietnes Esay 59.2 to perceiue that the thraldome of sin which maketh diuision and seperation betwixt the soule and God is abrogated or subdued This doth the Apostle call his chiefest reioycing Our reioycing is the testimony of our conscience 2. Cor. 1.12 that we haue had our conuersation in simplicity and godly purenes This hath vpholden the hearts of so many thousand blessed Martyrs and made them to reioyce in the middest of al their torments because they had a testimony within themselues 1. Pet. 2.19 that for their cōscience towards God they suffered griefe vndeserued This hath made so many Saints of God to depart so cherefully out of this world as Hierom writeth of the death of Nepotiā Intelligeres eum non mori sed migrare Hierom ad Heliodor 3. you might wel perceiue that his death was no death but a flitting to a better place And this hath brought comfort not onely to the faithful Heb. 10.22 whose harts are by the bloud of Christ sprinkled from an euil conscience purged frō dead workes to serue the liuing Lord. Heb. 9.14 But euen the heathen men also by following obeying the law of nature did in the testimony of their cōscience receiue exceeding ioy as the Oratour said writing of the comforts of olde age conscientia bene actae vitae Tul. in Catone mai et multorum benefactorum recordatio iucundissima A conscience of a life well led and a remembrance of deedes well done are the most pleasant things that can bee Periander being asked what was the best libertie Scob. serm 22. answered a good conscience Greg. epist 9. vnto which I thinke Gregorie doth allude when hee saith liber est quem conscientia non accusat Bias beeing asked what thing in the world is most free from feare answered a good conscience This is taught by the heauenly wisedome Prou. 28.1 The wicked as Salomon saith doth flie no man pursuing him but the iust is confident as a Lion The Oratour accounted this a most principall comfort in all distresses and calamities Tul ad To●q fam lib. 6. Conscientia rectae voluntatis maxima consolatio est rerum incommodarum A conscience of a mans hart well enclined is the chiefest consolation in all aduersities And in another place nullum theatrum virtuti conscientia maius Tul lib 2 Tusc There is no theater that vertue doth more desire then a mans owne conscience Whereby he meant that good and vertuous men did not so much in their actions respect the sight of men or desire the prayse of man as they sought to keep that conscience sound which they were perswaded they had receiued from heauen Cicero pro Cluentio as hee affirmeth elsewhere Conscientiam à diis immortalibus accepimus quae à nobis diuelli non potest Wee haue receiued a conscience from the immortall gods which cannot bee plucked away but doth alwaies attend and waite vpon man Epictetus And another said well that as parents do commit children to bee gouerned and kept in awe by tutors so God doth commit men to be ruled and ordered by their conscience which more vigilant then any tutor doth continually attend on man Isid in syn according to that of Isidore omnia fugere poterit homo praeter cor suum A man may flie from any thing better then hee can flie from his owne heart The heathen men did not know aright that God which is the Iudge of the conscience Psal 7 10. and the searcher of the heartes and reines But neuer was there any Nation so barbarous neuer any Countrey so wilde and sauage Tul de nat Deorum but that it had this fastened and setled in the heartes of the people that there is a God and that he is a protectour of the good and a reuenger of them that doe ill which made honest minded men to come forth boldly and the wicked to feare euen their owne shadowe Sene. epist 98 as Seneca said bona conscientia prodire vult et conspici ipsas nequitia tenebras timet A good conscience appeareth boldly in the sight of men but naughtinesse doth feare the darkenesse it selfe Sene epist 43 etiam in solitudine est anxia et sollicita and euen in solitarinesse being alone it is fearefull and pensiue CHAP. X. Of the estate and condition of the Soule after this life against the Catabaptists THe ioy of the elect of God is called such a ioy Iohn 16 22 as shall neuer be taken from them it is an endlesse and perpetuall ioy It doth not onely vphold their hearts in all the troubles and

neither the heart hath neede of the brain to the beating of the pulses nor yet the braine hath need of the heart that it may rule senses and motions according to the command of reason and will Againe daily experience doth shewe vnto vs that in learning studying about matters there is no apparant motion in the heart but in the head as on the other side in all perturbations the motion is in the heart and not in the head the heart panteth and is troubled but the head is not greeued vnlesse by a sympathie Hereof Galen concludeth that the rationall facultie of the soule Ibid. lib ● de Plaut 〈◊〉 hath seate in the brayne and irrationall in the heart Auerrhoes obiecteth against Calen that wormes haue a voluntarie motion and yet not by sinewes mouing the muskles for they want them and therfore voluntarie motions may be without any such sinewes and muskles But he should haue considered that wormes are insecta et imperfecta animalia vnpecfect craatures as are flies gnats and such like therefore there is no argument to bee drawne from them to more perfect creatures that because they doe reare vp and stand without bones purge melancholie without spleane and moue voluntarie without sinewes and muskles therefore more perfect creatures as beastes and foules must doe all these thinges by the same meanes that they doe it Neither doth it follow because bruite beasts haue their motions by anima sensitiua the sensitiue soule that therefore man being so much more excellent then they many degrees more they are better then vermine should of necessitie haue the same fountaine of motions that is in those bruitish creatures Another reason hath Auerrhoes when we breath in sleepe the letting in and sending out of the breath is by the helpe of the muscles and sinewes And yet at that time there is no will nor power of the rationall soule to gouerne it therefore the fountaine of motion is from the heart But there is in man a twofolde will the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab electione by election and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab instinctu by instinct of nature In the time of sleepe there is the later though not the former There are also such passages bands mutual helps betwixt the braine and the heart that Hippocrates doth not sticke sometimes to make the heart the dwelling place of vnderstanding Hipp. in libello de corde his wordes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans rationall soule is in the least ventricle of the heart it is not nourished with meates and drinks but with the pure and cleare aboundance arising out o● the seuering of the bloud Some cōmenting vpon that place say that hee speaketh after the vulgar opinion others thinke that by the soule he meaneth that calidum that naturall heate Laurent in Anat which is the instrument of the soule The vitall spirit which Hippocrates and Galen do often leaue at our liberty Gal. lib. 5. de placit Hipp. et Plat. et in a Aph. 14. et in libro contra Lyrum whether we will call it calidum or by the name of spiritus though it bee placed in the heart yet is it also from it by the arteries communicated to all the bodie And the bloud whereof the spirits do come Gal. in lib. do vsu et vtil respirationis and which is the same to the spirits as in the lampe the oyle is to the flame although the naturall facultie of the working of it bee placed cheifely in the liuer Hippo. lib. de alimento yet is it also in the veines which haue their beginning of radication and distribution frō the liuer Atha in initio tractatus de definitionibus ecclesiasticis Hereupō cōmeth that speech of Atha habet anima sua sedem in corde in posteriori parte capitis quae caua vocatur et in basilicis venis In istis tribus partibus amma sedem habens in totum copus vitalem suam potentiam distribuit The soule hath her seat in the heart in the hinder hollow part of the head and in the basilicall veines And hauing her abode in these three places shee doth distribute her vitall power into all the bodie The Prophet Dauid saith Psal 7.10 thou Lord art the searcher of the heart and reines The best interpreters doe by the heart expound cogitations and thoughtes and by the reynes our affections Hee saith further Psal 16.7 my reynes do instruct mee in the night season that is my will and my studies beeing guided by the spirit of God for in the same verse hee giueth to God humble praise as to the author of that Instruction In sundrie places of the Scriptures Exod. 12.11 Leuit. 3.4 Hieron super Nahum 2. Greg. 11. mor. 9. Aug. super Psal 72. Tremel in Psa 139.13 the worde reynes is expounded by the Fathers to signifie lust as beeing instruments seruing to lust But the Psalmist doth apply it generally to all the inward faculties as when he saith Thou Lord doest possesse my reynes that is as the best do interpret it quicquid in me latet whatsoeuer lyeth hid within me The reines are placed by Physicians in the middle proportion of heate as are likewise the liuer and veines and all those chiefe inward receptacles of heate bloud and spirits by meanes of veines and arteries passing thorowe them haue a mutual societie one with another And if of humors and grosse things that bee true which Hippocrates writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foras et intro est spirabile totum corpus Hipp. epid 6 Thes 6. Aph. 1 all the body hath passages breathing out and inspired frō one part to another Gal. lib. 3. de natural facult and that which Galen saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery part doth drawe out of euery part and send againe into euery part and there is one confluxe and conspiration of al parts Then much more may this bee said of spirits which are far more subtill and more fit for passage And if experience doe teach that either a veine or an arterie being opened may thorowly euacuate both the one and the other Hipp. in Coacis praenotionibus Laurent in Anatom and that there is such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Physicians do call it such a transition of humors from the veines to the sinewes and from the sinewes to the veines that a disease in one may be dissolued and auoyded by the other as Hippocrat sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crampe or convulsion of sinewes comming within the first three daies doth often dissolue a feuer why should not then the faculties and powers to wit the animall in the braine and the vitall in the heart the naturall in the liuer bee thought mutually to cōspire and worke together to vpholde the whole bodie and euery part and portion thereof I conclude therefore that howsoeuer the anima or soule is said in respect

otherwise hee that killeth a bullocke is as hee that slayeth a man and hee that sacrificeth a sheepe is as hee that cutteth off a dogges necke and hee that offereth an oblation is as hee that offereth swines bloud and hee that remembreth incense is as hee that blesseth an Idoll such are these which haue chosen their owne wayes and whose soule doth delight in their owne abhominations 2● Cor. 5.14 Then do we giue the heart vnto God when wee say with the Apostle the loue of Christ constaineth vs or whē we performe that of the Psalmist Loue the Lord all ye Saintes of his Psal 31.24 for the Lord preserueth the faithfull and plenteously rewardeth the proude doer The olde Verse is true Non clamans sed amans cantat in aure Dei Not he that crieth out but he that loueth doth sing in the eares of God Dauid when he would giue thanks for his victories saide I will loue thee O Lord my strength Psal 18.1 or as trauellers do translate it ex intimis visceribus te diligam I will loue thee from my inward bowels Racham futur e●chomca O Lord my strength for so indeede the Hebrew worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie Heb. 13.15 Osea 14.8 Another sacrifice of thanksgiuing is to offer the fruite of our lips confessing vnto his name that is with our tongue to praise God Dauid doth call his tongue his glory because thereby hee did principally set forth the glorie of God to the edifying of others Awake saith hee my glorie Awake Lute and Harpe Psal 57.9 I my selfe will awake right earely And in an other Psalme psal 30.13 Thou hast put off my sackcloth and girded mee with gladnes therefore my glory shal sing vnto thee that is my tongue a principall member made for thy glory The Apostle doth commaund vs generally Col. 3.17 that whatsoeuer wee doe in word or deede we should doe all in the name of the Lord Iesus giuing thankes to God the Father That is indeede to consecrate our tongue wholy to the glorie of God not now with the mouth to praise God and by and by with the same mouth to dishonor God but euery where and in all our speeches to haue an eye to that for which our tongue was made to wit 1. Thess 5.11 the glory of God the edifying one of another Aboue all things saith the Apostle sweare not Iam. 5.12 Eph. 4.25 put away lying and speake euerie man the truth one to another v. 29 for wee are members one of another Let no rotten or filthy communication proceede out of your mouth but that which is good to edifie withall that it may minister grace vnto the hearers V. 31 let bitternes and railing be put from you and blasphemie and all malitiousnes Otherwise howsoeuer wee doe with the tongue sometimes praise God if wee doe with the same tongue in our other speeches dishonour God it doth then euidently argue that our praising of GOD was nothing but meere hypocrisie for so sayth Saint Iames Iam 3.9 with the tongue wee blesse GOD the Father and with the same tongue wee curse men made after Gods image this cannot bee Can the same fountaine send forth both sweet water and bitter and how then can there come out of one mouth both blessing and cursing This saith the Apostle ought not to bee The people of Israel when God had shewed his infinite fauour towards them in deliuering them from bondage in sending them a pillar of cloude Deut. 8.3.4 for the day and for fire for the night to guide them in the desert in giuing them water out of the stony rocke and feeding them with foode from heauen 1. Cor. 10.10 Numb 14.37 in so protecting them that for forty yeares their garment did not waxe old neither did their foot swell They were so far from giuing praise vnto God that they fell to the clean contrarie that is to murmure against God But for this their wretched vnthankfulnes they were plagued some with leprosies some with fiery serpentes some the earth swallowed vp some perished with the pestilence that of aboue sixe hundred thousand there came but two of them into the land of promise A fearefull iudgement of GOD against such as refused to offer to God the calues of their lippes Osea 14.8 confessing vnto his name An other sacrifice of thankesgiuing is in the whole course of our life to consecrate our bodies and soules to the obedience of God his holie will Rom. 12 1 I beseech you saith the Apostle for the tender mercy of GOD that you offer vppe your body and Soule a liuelie sacrifice holy and acceptable vnto GOD which is your reasonable seruing of God 1. Cor. 6.20 fashion not your selues like to this world In an other place hee giueth the reason why wee must offer this sacrifice both in body and soule to glorifie God to wit because they are Gods God made them Christ Iesus redeemed thē whatsoeuer is bought from vs is none of our owne yee are bought saith the Apostle with a price Christ gaue his body and bloude for vs that hee might purchase vs vnto himselfe Tit. 2.14 that hee might redeeme vs ftom all iniquitie and purge vs to bee a peculiar people vnto himselfe zealous of good works whosoeuer therfore yeeldeth any part of his bodie or mind to commit sinne hee doth therein cōmit sacriledge he robbeth the Lord Iesus of that which in dutie should bee offered to him The word sacrificing doth import a killing or slaying Rom. 8 13 The Apostle sheweth what we must slay to wit our owne vices and corruptione if yee mortifie the deedes of the flesh by the spirit yee shall liue mortifie your earthly members Cos 3.15 fornication vncleannes coueteousnesse This mortification must especially take place in those sinnes whereunto we are either by nature or by age most inclined what great thing is there performed of the riotous yong man if hee auoide couetousnes or of the olde man if hee auoide the wanton lustes of youth But if the old man do subdue anger nigardly care waiwardnes and such other crimes whereunto the nature of his age is most enclined or if the young man can by prayer and the power of Gods spirit mortifie those filthy lustes whereunto hee findeth himselfe most endangered then doe they offer vnto God a verie acceptable sacrifice for this sacrifice doth highlie please God whē euerie man shall examine his own cōscience and when hee hath found to what vice hee is most bent doth then striue to mortifie that sinne by earnest praier and by the assistance of God his spirit Gal. 5.24 if wee doe not seeke by all good meanes to slay sinne before it of it selfe doth forsake vs if the yong man will not abandon his lustes vntill age doe of necessitie plucke it from him then hee forsaketh not sinne but sinne forsaketh him