Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	speak_v	true_a	word_n	8,834	5	4.4618	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B12199	The sacred mysterie of the gouernment of the thoughts discouering their nature and differences, and together, resoluing such speciall doubts, which are incident hereunto. Very necessary for the tryall and safe keping of the heart. And also, for the well ordering and comfort of a Christian life.	Cooper, Thomas, fl. 1626.	1619 (1619)	STC 5706; ESTC S109835	100,475	547

are not of the familie and therefore here is no abiding for them Nay indeed how can they bee seeing the house is possessed by such guests as cannot endure such holy company Measure wee therefore the goodnesse of the thoughts First by the roome wherein they are A good man out of the good treasure of his heart bringeth foorth good fruit The tree must be good that the fruit may be good also An euill man out of the euill treasure of his heart bringeth forth euill fruit if any goodnes it is but leaues or bad fruit not in season euen as in dead carcases excrements may grow wheÌ„ no fruites of life abide therein â— Measure wee them by their entertainment if they dwell with vs for the most part continually though they may trauell abrode yet they come home againe and loue home the better by their experience abroad if they be shut out of doores they wil not cease knocking till they bee let in againe the holie heart is their Tabernacle here and this they labour to adorne for their eternall mansion in Heauen And hereby also wee may discouer and reiect the second tentation That euery good meaning and motion is not a sanctifyed thought when wee entend not the practise thereof For seeing true grace is operatiue not onely to thinke well but to doe well also Therefore where such meanings are not with purpose of practise and ability to perform This is a plaine Euidence that Grace hath not there preuayled Not that we can put euery good thought in practise or neede to doe it but my meaning is that as the heart dooth not onely meane but stedfastly purpose to keepe all the Commandements of God so howsoeuer for the present through violence of tentation it cannot doe that it would yet afterward the tentation being mastered it performes the same And though through imperfection of grace it cannot do all at once yet by the power of grace it shall bring forth fruit in due season seasonable repentence thankefulnesse patience and suffering for Christ fit for the season wherein it is required fitte for the person that dooth performe it fitte for the person to whom it performs and fitte to glorifie God in the imperfection thereof Whereas the Hypocrites good meaning is but a cloud without water as a morning dew not continuing or as the snow in Haruest vnseasonable or as the apples of Sodome inwardly full of rottennes though outwardly glorious Onely the sanctified hart yeldes fruit in due season answerable to the meanes it hath receyued conuenient for the diuers seasons ripe to the haruest though greene in Winter like the morning light shining more and more vnto the perfect day so that whereas good Thoughtes coÌ„cerning some speciall occasion being offered by reason of the concurrence of others are put by and so forgotten and thereupon for the present are vnprofitable yet here the triall is that wee mourn heartily for the same and presse the Lord by earnest prayer to returne them againe And here the comfort is that either the Lord will answer in a seasonable time euen when we are imployed about the like or else will supply what may counteruayle be more profitable And this may serue to râ—pell the third tentation conning vnseasonable thoughts That whereas in the performance of holy duties sometimes thoughts of Ioy and extraordinary comfort are cast in by Sathan to diuert vs from the present busines or to flatter vs therein as if it were accepted as perfect and deseruing such comforts that so resting therein wee may rob God of his glory our selues of the sound coÌ„fort therof Here we must be wife to discerne of these thoughts that if they be not surable to the matter wee haue in hand or not seasonable following rather the action performed then entermingling therewith wee are to suspect them Especially if wee finde them to proue an hinderance to the constancy of the worke as tickling the heart with suddaine flashes of ioy and so puffing vp therewith and thereby causing slackenesse and letting downe of our affections therein now we are to disclaime them as tentations and that by being more humbled for them so searching our hearts and abasing them before the Lord thereby denying our selues we shall gaine power from Christ to go forward and hold out in our particular intention Considering that our giuing way to these sudden flashes may proue an occasion to expose vs to bee deluded by Sathan with such extraordinary thoughts of reuelation that so wee may bee carryed into all deceiueablenesse of vnrighteousnes to thinke wee do God good seruice euen when we serue the diuell with all greedinesse For such is the effect of those Angellike thoughts that puffing vp with an extraordinary conceit of our excellency they worke in vs thereby a base conceit of such ordinary means which must direct vs in the seruice of God and so thereby prouokes vs to wander after dreames and speculations as feeding hereby our spirituall pride and so iustly confounding vs therein And therefore for remedy hereof as we must bee faithfull in the little we haue receiued so we must sticke close to the patterne of wholesome doctrine for our further perfection as being sufficient to make the man of God absolute accounting that if an Angell from heauen preach any other doctrine he is not to be beleeued as knowing that whatsoeuer speakes not in this language and according thereto it is because there is no truth therein Isa 8.20 Gal. 1.9 And thus may wee also reiect the other tentatiâ—n That if we shall cleaue constantly to the word we shall be directed thereby to the true endes of welldoing to glorifie God in making sure our owne election CHAP. XIII Cases of Conscience incideut hereunto 1 HOw we may comfort our selues in the vprightnesse of our hearts which are to bee iudged by our thoughts when our thoughts are so diuers and intricate so infinite in comparison and yet so fleeting and vanishing that wee cannot discerne them much lesse iudge rightly of them and so much lesse iudge of our selues by them The Answer hereunto consists First in a wise consideration how we may iudge of the sinceritie of our hearts by our thought Namely so far foorth as to approue onely hereby our particular Integritie in such seasonable actions as we are imployed in where the holy thoughts leade vs into and through the same not simply to approue our generall sinceritie in all things So Dauids hart was vpright in all things sauing in the matter of Vriah In al other actions though many of them were of infirmitie yet they were not coÌ„mitted wilfully against the gouernment of the conscience onely in that he offered violence to the heart committed it against the light and conuiction of his conscience So that the iudgement of the vprightnesse of the heart is not so much from the simple motion to good or euill as from the approbation of the one and reiection of the other And so by

others And if they thinke ill they cannot doe otherwise they must be borne withall they doe no body any hurt c. But the godly esteeme euill thoughtes naturall and good thoughtes free If they thinke euill this they are sure of nature yeeldes no better milke but if they thinke well this is a free gift of God It argues a heart set at liberty by the mercy of God 2 The godly esteeme euill thoughts as naturall so damnable are more troubled with them then outward euils as beeing the fountaine and occasions of all sinne They differ in their entertainement as with the wicked they are eyther made no reckoning of because so ordinary As they suite with the beloued sin so they are more welcome and fedde on as the chiefe refreshing of the mind that though it cannot doe ill yet herein it prides it selfe that it can thinke thereof that it can wish oportunitie and ability thereunto as wee see in wicked old folks in beggers they can thinke euill though they dare not doe it It doeth them good to thinke of it though now they are past date c But in the Godly it is otherwise An euill thought ariseth not in the heart but the heart presently riseth against it as against the enemie to it peace yea she makes out against it presently by Prayer and humiliation by changing the copie to a contrary good though and so by an after watchfulnesse against the same especially whereas not onely in the day but in the night also the mind as it alwayes is in action so is exercised as well with euill as it is with good Thoughts wee may now obserue this difference herein betweene the hypocrite and true Nathaniel that whatsoeuer euill thoughts and effects thereof are incident to the night these are if not for the present iudged and disclaymed yet by Gods blessed spirit they are called to remembrance in the morning or vpon some such like occasions in the day and so seasonably reproued by the Spirite that knoweth the heart and labours to purge it from all secret euills and so the conscience maintains peace inwardly with God and so thereby gains more fruit and spirituall rest hereafter but with the hypocrite it is not so this nightly thoughts giue occasions to attempt such wickednes in the day which the night hath seemed to depriue him of Mich. 2.1.2 or else at the best they passe away as dreames without vse and profit Thirdly they differ in their Qualitie as that howsoeuer the Saints before their calling are subiect to all sorts of euill thoughts yet after their calling they are onely or especially subiect to such as concerne their calling such as oppose the same such as concerne their aberrations therein as of hypocrisie distrust World-lines wheÌ„ as the wicked are vsually subiect to such euill thoughts as concerne their Nature Constitution Education condition of life company c. God is not in all their thoughts Psal 10.4 5. Little or no thinking haue they of the life to come or such happinesse as concerns the same much lesse of their end or preparation thereto vnlesse they bee forced vpon them eyther by the word or some sicknesse or losse or such like But the special difference is in regard of the issue and effects thereof as that euill thoughts in the godly breed humiliation feare watchfulnesse examining of theyr hearts iudgeing of themselues Prayer longing after Heauen c. But in the wicked they breede presumption as if they were free and inuincible and hereby hypocrisie securitiy and prophanenesse and all disordinate Atheisme and impietie all deboshnes in the conuersation c. CHAP. VIII Of blasphemous Thoughts what they are THese are such as concerne the Nature and Properties of God of the Mesâ—ias his Nature and offices of the holy Ghost and his worke of the Truth of the word c. Whence they come And they either arise from that root of Infidelitie and Atheisme naturally setled in vs. Or else they are cast in by Sathan enuying our knowledge and loue of God and thereby seeking to distract and discourage vs in our profession and proceeding therein Or they proceed from our customary and carnall worship of God whereupon it commeth to passe that hauing made a reall Idoll of God by counterfeit worship no maruailâ— if wee bee fcourged with such blasphemous Thoughts as if there were no such thing in it selfe and because so farre as lies in vs wee haue made him no better vnto vs by our deceitfull worship The differences of them Wee shall discerne them to arise from naturall corruption by these Markes First in respect of the persons that are troubled with them Which are either Nouices in Christ ignorant for the most part of heauenly Mysteries vnexperienced in the power of sanctification and such vsually are troubled with the tentations of blasphemy to pusle and stagger them in the grounds of their faith and so to hinder them for going forward in grace Or else they are well growne Christians and so hereby being subiect to spirituall Pride and so to rob God of his glory are therefore also humbled with such terrible thoughts to make them the more sober in their vnderstanding to preuent curious searching exspectation of reuelations and such effects as follow thereupon or else through inward testimonies of ioy they are growne secure and so are awakened vsually with such horrible thoughts Or they fall to prie into sublime and sacred mysteries so farre and to are left to such Tentations Or they are decayed and so decline from their first loue and so are rouzed vp and set vpon by such horrible thoughts to put them to their Triall and so recouer them againe Or in their failings they are plunged into suddaine Thoughts of Despayre and these vsually are seconded with such blasphemous Thoughts as to holde them therein by Sathans Policie so indeed by the mercy of God to put them to try their hold in God so to liue by faith without feeling and so in the end to recouer Feeling againe Ann so also we may discerne these Tentations to arise from Natures corruption by such occasions as are incident to Gods children For Eyther it pleaseth God to shine vnto his children with extraordinary comforts and inward ioyes which Sathan seeking to turne as occasions to the Flesh and to set vp thereby temporall happinesse It therefore pleaseth God to leaue vs to be buffeted with such fearefull Thoughts that so wee may trie our holde in God whether we loue him better then these comforts that we may waite vpon him in the want of comfort and bee prouoked truly to faint after eternall comforts And so as it pleaseth God somtimes to giue vnto his Church outward rest because it is Natures corruption to build tabernacles here to measure God by outward prosperity as if hee onely were knowne herein therefore herein follow these Tentations of Atheisme and Blasphemie to drawe vs to an higher conceit of the Deity to measure

thereof much lesse the holy ordinances of God But as to the pure all things are pure so the holy heart may safely partake of the holy things though others defile them nothing becomes impure vnto vs but by reason of that which proceedes from vs. If it bee sanctified all things are become new not sinne excepted 2. Cor. 5 15. All things worke together for the best vnto vs Rom 8.18 11 By this doct ine of the gouernement of the Thoughts are cast to ground all those conceites and Pleas of goodnesse arising from Ciuill Honesty and Morall Righteousnesse For seeing it is the well ordering of the heart which God requires Pro. 26. seeing true holines beginnes from the heart and proceedes by the dayly purifying and cleansing thereof from inward euils Therfore whatsoeuer holinesse consisteth onlie in outward actions and such onely as concerne rather our owne present then future good not ayming at all at obedience to God or at his glory This is farre from truth and soundnesse And therefore seeing the ciuill honest man makes no conscience of duties vnto God But if hee doe any such eyther hee doth them not from a sincere ground in obedience to God nor by an holy manner as direction from the Word but his owne good meaning nor to an holy end the glorie of God and his owne saluation but onely for his owne sake that he may prosper in the World haue the credit of what indeed he doth not that hee may deceyue others by his shews and so deceiue himselfe of the true end It followes necessarily that hee is farre from true grace and so farthest of all other from saluation because he flatters himselfe in his estate and through the drowsines of his conscience lyes securely a sleepe therin 12 This doctrine of Thoughts condemneth also all those shewes of wisedome in the world to meane one thing doe another to equiuocare reserue that in the mind which we vtter not with the lippes or vtter the contrarie as proceeding from an heart and so arguing a deceitful and abominable heart iudging and confounding it self in the doing of what it seemes by this doubling to excuse and defend A second generall vse of this Treatise of Thoughts is for Instruction and that many wayes First for the right information of iudgement As first here is confirmed the doctrine of the Fall of man and his vtter inability to any good seeing his thoughts which are and should bee the beginning of good are onely euill continually and therefore euill whatsoeuer proceedeth from them 2 Hereby is iustified the Doctrine of the Immortalitie of the Soule so the Resurrection of the Dead and day of iudgement The Qualitie and condition of our Thoughts beeing so various so operatiue when the bodies are bound and senseles therof being so euil as that they must come to iudgement doing necessarily all these 3 This confirmeth the Doctrine of the Nature and power of God in the gouernement of his children That seeing our Thoughts and imaginations which are spirituall are subiect to his knowledge and controlment therefore seeing our Conscience condemneth vs and our Thoughts doe accuse vs then surely God is greater then the conscience and iudgeth all things he is a Spirite that can thus iudge of the motions of the Spirit 4 Iohn Hee that will be worshipped in spirite is a Spirit 4 Seeing our thoughts are not only polluted themselues but are the grounds of all euill in vs. Therefore our God is holy and so no cause of sinne nay maruaylous wise and mercifull that can gouerne and turne sinne to our good 5 Seeing the ground of the beginning and consummation of sinne is in our selues Wee forsake God first before hee forsake vs he made vs first righteous but wee haue sought many inuentions Eccl. 7. and so haue brought vpon our selus by our willing reuolte from God an inability to all good and proues to all euill therefore our God is iust in punishing sinne with sinne and so with eternall vengeance 2 For direction to sanctification 4 Hereby wee are taught where to beginne our regeneration namely the heart which is wholly auerse from God must first be purified by faith in Christ the thoughts and imaginations thereof renued that so wee may worship God which is a spirit in spirit and truth 5 Hereby wee may also learne how to goe forward in the power of Godlines Namely by the lowly gouernement of our thoughts and mastery of them For the more our hearts and vnruly affections are brought in subiection the more readie shall we be to all holy dueties the more spirituall in the doing of them and the more constant to perseuere and abound in the same 6 By this doctrine of thoghts is discouered vnto vs the true state measure of that grace which wee may build vpon in this life not that wee haue already attayned or were already perfit Phil. 3.12 But that indeed wee are trauayling to perfection that we may hasten thither are exercised with this combate betweene the flesh and the spirite especially manifested in the rebellion and interruption of our thoughts wheÌ„ we doe our best or intende the same Condemning that conceit of grace which feels not this combate such as is in the ciuil honest man who neuer doubted in all his life performes outward duties of religion without any such wrastlings challengeth this combate as a confusion of grace 2 Confounding the Popish dreame of perfection merit seeing the inconformitie and repugnancie of our thoughts challeÌ„geth our workes of much imperfection and infirmitie 3 Refuting also their conceit of thoughts as if they were veniall seeing they are the cause as themselues confesse of mortall sinne 4 Confounding the Libertine who iustifieth his interest and hold in Christ by the deadnesse of his conscience not conuincing him of sinne not reprouing for righteousnesse 5 And reiecting the dreame of ciuill honestie that fancieth the perfection of his estate in the ignorance or drowsinesse of his heart approuing falsly of his wayes 6 This iustifies the power of the word as being the searcher of the thoughts and confounder of them to conuince the prophane conceit of it as if it were a dead letter and to prouoake vs to yeeld vp our thoughts and hearts to the obedience thereof to assure vs of the effectuallnesse therof into our conuersion because it is able to purge the fountaine of corruption and to dig vp sinne by the roots and so to informe vs to rest wholly thereupon for our effectuall calling and to teach vs to iudge thereof by the spirit not the letter to bring spirituall hearts to profit thereby 8 And so hereby we may discerne the grounds of all those combustions and separations which haue beene in and from our Churches in these dayes Namely that they haue proceeded from the presumptuous thoughts of our hearts as puffed vp with singularity and enflamed with enuie and discontent practising separation vpon conceit of impuritie and

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