Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	good_a	pure_a	unfeigned_a	2,187	5	10.9762	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12703	The high vvay to Heaven by the cleare light of the Gospell cleansed of a number of most dangerous stumbling stones thereinto throwen by Bellarmine and others In a treatise made vpon the 37. 38. and 39. verses of the 7. of Iohn: wherein is so handled the most sweete and comfortable doctrine of the true vnion and communication of Christ and his Church, and the contrarie is so confuted, as that not onely thereby also summarilie and briefly, and yet plainly all men may learne rightly to receiue the sacrament of Christs blessed bodie and blood, but also how to beleeue and to liue to saluation. And therefore entitled The highway to Heauen. By Thomas Sparke Doctor of Diuinitie.	Sparke, Thomas, 1548-1616.	1597 (1597)	STC 23021; ESTC S102434	161,682	384

therefore it is the fashion of the scriptures after hard things to ioyne other that be plaine Origen also in his first Homilie of Hierimie and Chrysostome in diuers places namely writing of the holy Ghost and in his 12. Homtlie vpon Genesis are most pregnant in this point the one reiecting all sences and interpretations as of no credit without warrant from other scriptures and the other affirming plainely that the scriptures so expounde themselues that they suffer not the Reader to erre Whereupon no man no not amongst vs is more earnest to vrge all sortes of men to read the scriptures than Chrysostome as any man may see in his 9. Homilie vpon the Collossians in his third vpon Matthew Let vs therefore in this case take triall of this rule that so we may learne what we are to vnderstande by these riuers of water heere spoken of and promised And for as much as when these wordes were first vttered by Christ then the Canonicall scriptures onely of the olde Testament were written it shal be most fit to looke into them for this purpose Wherein to this end verie pertinent it is that the blessed man which doubtlesse he is that commeth vnto Christ and drinketh of him aright is described in the first Psalme to be like a tree planted by the riuers of waters that will bring forth his fruite in due season and whose leafe shall not fade but whatsoeuer he doth it shall prosper Vers 3. But that in the fiue and fiftie of the prophesie of Esay vers 1. c. in my iudgement and in my opinion best agreeth with this and appertaineth hereunto For there after that the thirsty are solemnly as it were by way of proclamation called and allured to come to the waters and so freely being come to drinke wine and to cate milke and that which was fatte and good a promise is made them if they would so do that they should liue and enioy the sure mercies of Dauid That also Esay 59.20.21 may well be as a Commentarie vpon this where after that it is said that the redeemer shall come vnto Sion it is saide that this couenant shal be made with them that turne from iniquitie in Iacob that his spirite and word shoulde neuer departe from them nor from their seede after them which couenante or promise is more fully opened Ieremie 31.33.34 vnto which time of the comming of the Messiah and the performance of this promise then Ioell hauing an eye he bringeth in GOD promising then that he woulde poure out his spirite vpon all sortes olde and yong men and women Cap. 2. vers 28. whereunto in my opinion it seemeth that Iohn thought that Christ had relation in this promise-making heere in that in plaine termes he telleth vs that this he spake of the Spirite which they should receiue that beleeued in him for saith he the holy Ghost was not yet bycause that Iesus was not yet glorified This therefore is euen sufficient to teach vs in what sence the scripture woulde haue vs to vnderstand that riuers of waters of life shall flowe out of the bellies of such as will come vnto him drinke of him and beleeue in him as we haue heard namely euen of the plentifull giftes and graces of the spirite that vndoubtedly he woulde bestowe and continue in such And let it not seeme strange vnto any man thus to heare the spirite of God watering and moystening the house of God and washing and softning the heartes of those that be in neede therof compared vnto waters for it is very vsuall in the scriptures For not onely Psal 1.3 Esay 55.1 c. as I haue noted before by riuers of water waters we caÌ„ vnderstaÌ„d nothing so fitly as the most plentifull rich graces of God in Christ but also elsewhere often both in the olde Testament and in the new the same or like speeches are vsed whereby we can vnderstand nothing else For after that God to perswade Iacob not to feare had said I will powre water vpon the thirstie and floudes vpon the drie ground to make it plaine that he vnderstoode nothing else thereby immmediatly he addeth I will powre out my spirite vpon thy seede and my blessing vpon thy buddes and they shall growe as amongest the grasse and as the willowes by the riuers of waters Esay 44.2.3.4 And what else could or did Ezechiell vnderstande Cap. 47.1 c. by the vision of waters flowing out of the Lordes house in such a plentifull manner that they were first ancle deepe then thigh deepe then vnpassageable on euerie side whereof growe all fruitfull trees whose leafe shoulde not fall and that monethly should bring forth fruite and that wholesome and medicinable And we beleeuing as we doe that the holy Ghost proceedeth from the Father and the Sonne as both the scriptures and all sound confessions of the Catholicke and Christian faith teach what can we more fitly vnderstand by that pure riuer of water of life cleare as chryst all that Iohn saw proceeding out of the throne of God the Lambe c. Reuel 22. Vers 1. than the holy Ghost proceeding and flowing from the father and the sonne to cheere and to make fruitful the Citizens of the heauenly Hierusalem And by that water of life which Christ taught the woman of Samaria to aske of him whereof if a man drinke he saide he should neuer thirst againe for that it should be in him a well of water springing vp to euerlasting life noe doubt of it he vnderstoode nothing else but the Spirit which he would bestow vpon all his to regenerate and sanctifie them effectually withall Hereby then you may see not only this interpretation iustified that by riuers of water of life flowing out of the bellies of such as come vnto Christ and rightly make him their owne by drinking of him we are to vnderstand the Spirit of God and the plentifull graces thereof promised to the faithfull but also that this is a Metaphore very fit apt to expresse the same or else that God woulde neuer haue so much delighted therein as thus by the often vsing it he sheweth he hath done Howbeit before we proceede any further to confider of the ground why this Metaphor should be counted so apt and so much to this purpose delighted in we are first to vnderst and that by the belly froÌ„ whence these riuers of water of life shoulde flowe is meant the soule heart and good conscience by faith purified in the beleeuers Actes 15. Ver. 9. For the end of the commaundement and so the shew of all the good fruites of the Spirit in Gods children commeth from a pure conscience and both them from faith vnfained as Paule testifieth 1. Tim. 1. Ver. 5. The bellie and bowels are no seate or fountaine from whence such things issue or flowe Then whereas Iohn saith the holy Ghost was not yet whereof he telleth vs we are to vnderstande Christes promises we must take heede

our mediatour Iesus Christ as that hereby our heartes breake and rente a sunder for sorrowe we make euident demonstration that we are more blockish and sencelesse than these sencelesse creatures so we shal proue that we are none of those to whome Christ here speaketh But if here by as Ioel hath taught vs Cap. 2. ver 13. we take occasion to rent our hearts and not our garments and so to hunger and thirst aright for comforte from Christ then whatsoeuer we haue beene before of Christ it hath beene said vnto vs both for good direction herein and euerlasting comforte A brused reed shall he not breake and smoking flaxe shall he not quench Esaie 42.3 when the Lorde therefore by reading or preaching of his worde or by any other meanes that it shal please him to vse to that purpose bringeth all these or any of these to our remembrance then we are to make our reckoning that of his good grace fauor therby he giues vs iust occasion so to see our sins that in the sight feeling of the burthen therof we should thus hunger thirst after him that through him we might be deliuered from them And the more and better we dwell vpon the mediation of these fower thinges the Lord withall opening our eyes and heartes rightlie to vnderstand them and the vse thereof to this ende the more forcible we shall finde them to worke this effect But the trueth is through our originall sin we haue brought with vs into the world such a generall forwardnesse to all euill and backwardnesse to all good ioyned with such grosse blindnesse in thinges spirituall and by actuall sinnes daily flowing from this bitter fountaine in vs we haue al of vs so hardned our owne heartes that though the Lord by sounding these thinges outwardlie in our eares may make vs without all excuse if hereby we take no occasion thus to be humbled before him yet most certaine is it that the hearing of these things neuer so often outwardlie beaten vpon will neuer prooue forcible and effectual inwardly to breede in vs this true spiritual hunger and thirst vntill the Lorde himselfe of his speciall fauoure and grace both open the eyes of our mindes and mollifie and soften our hard heartes and so indeede himselfe by his owne hand and power heereby worke this in vs. This taught Moses the Iewes saying yet the Lord hath not giuen you an heart to perceiue and eies to see and eares to heare vnto this day Deut. 29.4 And yet this is in deede the Lordes speciall worke he sheweth the same people againe by his prophet Ezechiell saying I will put a newe spirit within their bowels I wil take away the stonie heart out of their bodies and will giue them an heart of flesh Cap. 11.19 when therefore we finde that neither the meditation of the lawe nor yet of the iudgementes threatned nor executed against the breakers thereof nor the hearing nor thinking of Christes passion with the cause thereof can breede or prouoke this to be in our harts we crie vnto God with Ephraim Ier. 31.18 Conuert thou me I shal be conuerted for thou art the Lord my God and with Dauid Psal 119.18 open mine eies that I may see the wunders of thy lawe And so in his good time if we be his doubtlesse we shall finde all these so worke together to the breaking of our hard hearts with remorse for our sinnes that euen in respect thereof we may say with him also Haue mercy vpon me O Lord for I am weake O Lord heale me for my bones are vexed my soule is sore troubled I fainted in my mourning I cause my bedde euerie night to swimme and water my couch with my tears Psalm 6.2 c. yea with a good conscience without all dissembling we shall be able to say with him as the hearte brayeth for the riuers of water so panteth my soule after thee O God euen for the liuing God Psal 42.1.16.2 For when we haue the due sence and feeling in deed of our sinnes that we ought to haue before euer we will seek after Christ as we should we will and must as I haue shewed before be vndoubtedly wearie thereof and desirous to be easd of the most heauie burden of them And let vs not thinke that it is inough thus to be once in al our life namelywhen first we come to Christ and turne vnto him aright For though then it be most necessarie in respect both of our originall and actuall sinnes wherein perhaps we haue liued a long while before thus to be affected when we seeke first pardon and remision thereof in him yet for as much as after we be come vnto him and haue put him on though thenceforth sin shall reigne no more in our mortall bodies it will yet doe what we can be found so cleauing vnto vs dwelling in vs that if we should say we haue no sinne we should deceaue our selues 1. Ihon 1.8 For that when by experience we are enforced the best of vs with Iames. 3.2 to confeste that in many thinges we sinne all we are still from time to time as long as we liue so to looke into the glasse of the lawe and to meditate vpon the rest as that thereby we may take occasion continually to nourish earnest hunger and thirst after Christ that for our newe and daily sinnes we may more and more seeke vnto him and applie him dayly afresh vnto vs. For both Dauid and Paule long before they wrote the one the 51. Psalme the other the 7. to the Romaines were in the state of grace and the fauour of God the former by faith in the messias to come the other by faith in him alreadie come and yet as it is euident in both those places both these conferring the pure and spirituall lawe of God with their owne liues take occasion thereby not onely to see and confesse their owne sinnes but also in a spirituall manner to hunger and thirst after forgiuenesse thereof and therefore to fly to God in the person and mediation of Christ Iesus for that they were perswaded that if he tooke in haÌ„d the washing of them in his precious bloodshed they shoud be whiter then snow be cleandeliuered froÌ„ the sinful body of the flesh Let vs therefore first and last and when souer we would come vnto Christ which we shall haue neede to doe continually as long as we liue here this way that I haue shewed you both seeke to beginne and still to continue this spirituall hunger and thirst in vs after him Sathan our malitious olde and subtile enemie knoweth full well all this to be most true Sathans deuises take vs from thirsting First shewed and then confuted and therfore whereas he was too weak to stay God from prouiding vs thus in his sonne meate and drinke to satisfie our hungrie and thirstie soules withall and to seed on to saluation we may be sure yet that he will doe

againe by repentance that there is no more sacrifice to be offred for their sins that there is nothing left for them but a fearefull expectation of irreuocable iudgment and condemnation Now doubtles the verie waye and means to come to this dreadfull estate is for them that haue seemed to stand by professing once the sounde faith to be carelesse in maintaining and preseruing conscience in their liues and conuersation and therefore to teach vs asmuch Paul calles vpon his Timothie to maintaine and nourish togither faith and a good conscience for that whiles some as namely Hymineus and Alexander haue made no carefull reckoning of the one they haue made shipwracke of the other 1. Tim. 1.19 20. Let him therefore that seemeth to stande take heede he fall not 1. Cor. 10.12 and in anie case also let him that would seeme to be in deede in Christ Iesus be a new creature 2. Cor. 5.17 for such haue crucified the flesh with the affections and lustes thereof Gal. 5.24 they walke not after the flesh but after the Spirit as ye haue heard Rom. 1. and they are a people zealous of good workes Tit. 2.14 Wherefore let vs neuer once thinke that our sinnes are in Christ Iesus couered vnlesse we finde our selues cured thereof or that for his sake they are pardoned vnlesse we in truth perceiue our bodies and soules purged at the least thereof that sinne raigne not in our mortall bodies Rom. 6.12 For they that so are of God Iohn saith flatly they cannot sinne meaning so as that sinne raigne in them for that they are borne of God and his seede remaineth in them 3.9 Howsoeuer therefore Hypocrites and such as haue but a temporarie faith may and often doe fall headlong into obeying sinne with their full and whole consent as their lawfull king in whose obedience willingly they take delight and so such worthily quite lease those giftes and good graces which they seamed to haue before and consequently by their so falling away as the same Iohn teacheth in the former Chapter Cap. 2. Ver. 10. make it euident that they were neuer of the number indeede that by a liuelie faith were in Christ Iesus for then as he saith they would still haue continued with such yet so it is neither finally nor at any time after with those that once haue vnfainedly and rightly indeede put on Christ For as Paul teacheth most euidently and forciblie Rom. 6. throughout and Col. 1.2 such haue so put him on and are in him that as he once for all died and was buried to put away their sinne and rose againe ascended into heauen and sitteth there at the right hand of the father to confer bestowe vpon them a perfect righteousnes iustification so by the power and efficacie of Christ dwelling in them they are deade to sinne and aliue to righteousnes and therefore howsoeuer will they nill they they may by some reliques of sinne remaining in them to humble them and to wrastle against be inforced with the same Apostle in the next chapter coÌ„plaining of the tyranny of sinne to cry out I do not that good I would but that which I hate that doe I yet all such with a good conscience may comfort themselues againe with him and say if I doe that I would not doe and hate it is not I that doe it but sinne that dwelleth in mee Cap. 6.15 20. And in the end they may be sure that the spirit that dwelleth in them will so strenthen them against the flesh that they shall get in the end of the battle the victorie and that in the meane time the flesh shall neuer be able vtterly to preuaile as they may reade Gal. 5.17 24. For that Spirit being once com into thefield though old AdaÌ„ muster all his beaten wouÌ„ded souldiers neuer so oft yet that man in whose hart the field is once pitched fought may assure him selfe that it is as absurd for him to think that either in the end or at any time the flesh shall preuaile to driue that spirit out of the field as it is to thinke that a base creature can ouercome God the Creator And to assure all such hereof Christ hath promised when he sends once this Spirit of his vnto them that it shal be their coÌ„mforter that it shal abide with theÌ„ for euer Iohn 14.16 that he would beg of his father that he shoulde so doe And therfore they may be sure that he hath done it hath also obtained his sute for he is truth it selfe Iohn 14.6 therfore true in his promise besids he tels vs that he knew his father alwaies heard him Iohn 11.42 Let not that wrong therfor be offerred either to Christ or to his Spirit that any should but once think that either of these can be driuen out of possession after once they haue taken it in theirs either by Sathan the world or the flesh they may be busy to grieue trouble them but neuer shal they preuaile for they are alwayes the stroÌ„gerin finitely and their loue care to keep preserue theirs is like them selues that is eternal most constant indeed in that Christ here in our text promiseth his spirite not only in vnder the name of water but of riuers of waters that of life flowing out of their bellies that should doe as before he coÌ„manded al this being to be vnderstood of the giftes graces of the spirit which he would bestow vpon all such as we haue heard as thereby we are taught that he will giue them to such not in a scant but in a very plentious manner and measure for that he is a liberall giuer Iames 1.5 so by calling them Riuers of the water of life he teacheth vs and assureth vs that they will neuer altogither die or be dried vp for his giftes giuen to such are without repentance Rom. 1.29 They shew also by the other addition of flowing out of their bollies that they will not be smothered and kept in within the bellies of the beleeuers owne selfe whatsoeuer the state of the time be wherein hee liues For they must flow out of their bellies and therefore such must let their light shine be fore men to the glorie of God and good example and profit of others as Christ hath taught them Math. 5.16 Wherefore let the first of these lessons occasion euery one that is desirous to haue any comfortable assurance that this promise is made to him appertaineth vnto him to striue by al lawfull and good meanes to haue the sanctifying giftes of the spirit in such plentifull and abundant measure in him that he may feele and others finde by experience that they may worthily be compared to riuers of water And by the second let euery such one also learne for the better certifying of his owne heart that he is such an one indeed that he must perseuere vnto the end Math. 10.22 euermore bringing forth more

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