Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	joy_n	5,983	5	6.9330	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21059	Tvvo treatises the one of Good conscicnce [sic]; shewing the nature, meanes, markes, benefits, and necessitie thereof. The other The mischiefe and misery of scandalls, both taken and given. Both published. by Ier: Dyke, minister of Gods Word at Epping in Essex.	Dyke, Jeremiah, 1584-1639.; Dyke, Jeremiah, 1584-1639. Mischiefe and miserie of scandals both taken, and given. aut; Dyke, Jeremiah, 1584-1639. Good conscience. aut	1635 (1635)	STC 7428; ESTC S100168	221,877	565

are not so troublesome to the sea as guilt is to the Conscience Therefore as the way to calme the Sea is to calme the winds so the way to quiet and calme the Conscience is to purge and take away the guilt Guilt is in the Conscience as Ionas in the Ship out with him and Sea and Ship are both quiet But how then shall the guilt be purged out of the Conscience That we find Heb. 9. 14. How much more shall the bloud of Christ purge our Consciences from dead works We cannot have a good conscience till we be freed from an evill one The way to be freed from an evill Conscience is to have our hearts sprinkled from an evill Conscience Heb. 10. 22. But what is that wherewith the conscience must be sprinkled to be made good with peace and quietnes the same which we find 1 Pet. 1. 2. The sprinkling of the blood of Iesus Christ Heb. 12. 24. The blood of sprinkling which speaks better things than that of Abel So then the Conscience sprinkled with Christs bloud ceases to be evill becomes good and peaceable The same Christ that calmed the rage of the Sea by stilling the winds Mar. 4. 39. He arose and rebuked the wind and said unto the Sea peace and be still and the wind ceased and there was a great calm the same Christ it is that stils the rage of the conscience by taking and purging away the guilt thereof with the sprinkling on of his bloud His bloud speakes Heb. 12. 24. And speakes not only to God but speakes to the conscience The voyce which it speakes is Peace and be still the same voyce which to his Disciples after his resurrection Peace be with you and then followes a great calme and peace makes the Conscience good But heare the Conscience will inquire how it may come to get this bloud sprinkled upon it to make it thus peaceably good and what is it that applies this calming bloud of Christ I answer therfore That it is the grace of faith therfore it was said before that faith in Christs blood makes peace in the Conscience Faith is the hand of the soule and as the hyssope sprinkle by which Christs bloud is sprinkled upon our Consciences Heb. 10. 22. Let us draw neere with a true heart in full assurance of faith having our hearts sprinkled from an evill Conscience And being justified by faith we have peace towards God Rom. 5. 1. Hence that conjunction of faith and a good Conscience 1 Tim. 1. 5. of a good Conscience and of faith unfayned and ver 19. Holding faith and a good Conscience For faith it is that makes a good conscience by making a quiet conscieÌ„ce Faith is not only a purifying grace Act. 15. 9. but it is also a pacifying grace Rom. 5. 1. It not onely purges our corruption by applying the efficacie of Christs bloud but specially purges our guilt by applying the merit of his bloud So that no faith no peace and no peace no good Conscience A defiled Conscience can be no good Conscience and what defiles the Conscience See Tit. 1. 15. Vnto them that are defiled and unbelieving nothing is pure but even their mind and Conscience is defiled They that be defiled have their consciences defiled but how come they and their Consciences so To them that are defiled and unbelieving Therefore an unbelieving Conscience is a defiled conscience and a defiled conscience is no good conscience because it can have no peace so long as it is clogged with defiling guilt But contrarily faith purifying not onely from corruption but from guilt by the application of Christs bloud makes the conscience pure and peaceable both There can be no peace of conscience but where there is the righteousnesse of the person There is no peace to the wicked Isa 57. 21. as if he should say an evill unrighteous person cannot have a good conscience where the person is evill there the conscience cannot be good Now faith in Christs bloud makes a mans person good so the conscience becomes good It makes the person righteous and the person being righteous the conscience is at peace for the worke of righteousnesse is peace and the effect of righteousnesse quietnesse and assurance for ever Isa 32. 17. with which that of the Apostle sweetly sutes Revel 7. 2. First King of righteousnesse and after that King of peace Our persons must first find Christ a King of righteousnesse by justifying them from their guilt before our consciences can find him King of Salem pacifying them from their unquietnesse Our persons once justified by Christs blood from their guilt and unrighteousnesse our consciences are pacified and freed from their unquietnesse Wouldst thou then have a good conscience Get the peace of conscience Wouldst thou have Peace in thy conscience Get faith in thy soule Believe in the Lord Iesus and get thy soule sprinkled with his bloud and then Heb. 10. 2. Thou shalt have no more conscience of Sin thy Conscience shall be at quiet no more accusing thee nor threatning thee condemnation for thy Sin 2. Repentance from dead workes Though Christs bloud be that which purges the conscience from dead works and so workes peace yet that peace is not wrought in our apprehension neither do we get the feeling of this faith without some further thing Therefore to our faith must be joyned our repentance though not in the making of our peace yet for the feeling of it Many are ready to catch at Christs bloud and if that will make a good conscience they are then safe enough But as thou must have Christs bloud so Christ will have thine heart also bleed by repentance ere he wil vouchsafe the sense of peace A coÌ„science therefore that would be a conscience having peace must not onely be a believing but a repenting conscience Mat. 3. 2. Repent ye for the Kingdome of heaven is at hand the Kingdome of heaven shall be yours if you will repent ye shall have it immediately upon your repentance But wherein stands this kingdome offered to repentant consciences The Kingdome of God stands in peace and joy in the holy Ghost Rom. 14. 17. Repent and ye shall receive the gift of the holy Gbost Act. 3. 38. And what may that gift be The fruits of the Spirit are love joy peace Gal. 5. 22. Which though it be to be understood of peace betweene man and man yet also that peace which is betweene God and man is the fruit of the spirit and the love of God shed abroad into our hearts by the holy Ghost Rom. 5. 5. is the gift of the holy Ghost which he gives to all that by repentance seeke to get a good conscience Blessed are they that mourne that is which repent for they shal be comforted Mat. 5. 4. they shall have the peace of a good conscience which is the greatest and sweetest comfort in the world Many doe trust all to their supposed faith as a short cut and compendious

conscience How effectuall a motive should this bee how strongly should this work with us As we should be glad to hold up our heads when the glorious ones of the earth shall hang them down to leape for joy when others shall howle for bitter anguish of spirit so now whilest wee have the day of life and grace labour we to get and keepe good consciences CHAP. XIII A second motive A good conscience is a continuall feast THus have wee seene the first motive The second motive to a good con-conscience from the benefit and comfort of a good conscience in such cases and times as a man stands most in need of comfort A second motive followes and that is that we find Prov. 15. 15. A good conscience is a continuall feast 1. It is a feast 2. Better than a feast It is a continuall feast 1. It is a feast The excellencie of a good conscience is set forth by the same Quo enim melius epulantur animi quam bonis factis aut quid aliud tam facile potest explere justorum mentes quaÌ„ boni operis coÌ„scientia Ambro. de offic l. 1. c. 31. thing by which our Saviour sets forth the happinesse of heaven Luk. 14. And well may both be set forth by the same Metaphor considering what a neere affinitie there is between heaven and a good conscience and that there is no feasting in heaven unlesse there be first the feast of a good conscience here on earth But why a feast A feast for three regards 1. For the selfe sufficiencie and sweet satisfaction and contentment that a good conscience hath within it selfe Feasting and fasting are opposite In fasting upon the want of food there is an emptinesse and a griping hunger which makes the body insatiably to crave But at a feast there is abundance and variety of all dishes and dainties ready at hand to satisfie a mans appetite to the full he can have a mind to nothing but it is before him The very best of every thing that is to be had is at a feast A feast of fat things Isa 25. 6. of fat things full of marrow Such is the sufficencie of satisfaction the abundance of sweetnesse and contentment that is to be found in a good conscience It is a table richly furnisht with all varieties and dainties There is no pleasure comfort or contentment that a mans heart can wish but it may be abundantly had in a good conscience as at a feast there is a collection of all the dainties and delicacies that sea and land can afford 2. For the mirth and joy of it A feast is made for laughter Eccl. 10. 19. At a feast there is mirth musick and delight in the comfortable use of the creatures Heavinesse of heart pensivenesse and sorrow these are banisht from the house of feasting Fasting and feasting are opposite in fasting indeed there is weeping mourning and sorrowing but in a feast contrarily there is mirth merriment and joy There were under the Law appointed solemn holy feasts anniversarily to be celebrated and at those solemn feasts were the silver trumpets sounded Num. 10. 10. and the sound of the trumpets was a joyfull sound Ps 89. 15. For their Festivities were to be kept with speciall joy Deut. 16. 10 11 13 14 15. Thou shalt keepe the feast of weekes unto the Lord c. and thou shalt rejoyce before the Lord c. Thou shalt observe the feast of Tabernacles seven dayes c. And thou shalt rejoyce in the feast c. Therefore thou shalt surely rejoyce And that extraordinary feast on the fourteenth fifteenth of Adar in memorial of their deliverance from Haman see how it was kept Esth 9. 19. 22. They kept them dayes of gladnesse and feasting of feasting and joy Even such is the excellencie of a good conscience All the merriment and musick wine and good chear will not make a mans heart so light and so merry as the wine which is drunke at the feast of a good conscience will doe This takes away all heavinesse and sadnesse of spirit and hath the like effects with naturall wine It makes a man forget his spiritual poverty and remember that misery no more Pro. 31. 7. Nay as wine not only takes away sadnes but withal brings a naturall gladnesse with it Ps 104. 15. Wine that makes glad the heart of man so doth this wine at this feast Psal 97. 11 12. Light is sowne for the righteous and gladnesse for the upright in heart Rejoyce in the Lord ye righteous None so glad an heart as the upright in heart Nay such is the vigour and strength of this wine at this feast that it not onely glads a mans heart but makes a man as not able to containe even to shout for joy Psalm 32. 11. Shout for joy all ye that are upright in heart yea shout aloud for joy Psal 132. 16. That look as it is said of the Lord Ps 78. 65. The Lord awaked like a mighty man that shouts by reason of wine So such is the plenty abundance sweetnesse and strength of the wine of this feast that it makes men in a holy jollity even to break forth into shouting and singing This wine being liberally drunken wherein there is no excesse fils a mans heart with such an overflowing exuberancie of joy as hee cannot hold but hee must needs shew it in Psalmes Hymnes and spirituall songs and hence it is that the righteous do sing and rejoyce Pro. 29. 6. So that what joy a feast can yield that can a good conscience yield much more 2 Cor. 1. 12. This is our rejoycing the testimonie of our conscience Yea and that joy commanded Deut. 16. at the feast of Tabernacles what was it but a Type of that spirituall joy that the faithful under Christ should have in keeping the feast of a good conscience The feast of a good conscience is the true feast of Tabernacles in which as in the other there shall need no charge to rejoyce and be merry this feast will put such spirit and life into a man as shall make him sing skip and shout for joy The feast of a good conscience is not like a funerall feast where mirth and joy are unseemely and unseasonable guests there are heavie hearts and lookes teares and mourning which by the way how well they suit with feasting let the world judge but the feast of a good conscience is a nuptiall feast a marriage feast and the day of marriage is the day of the joy of a mans heart Cant. 3. 11. Such a feast even a joyfull marriage feast doth a good conscience make Oftentimes these bodily feasts are but heavie feasts many for all their good cheere company and musicke cannot put away the heavinesse of their hearts but even in their feast are sad hearted and Sampsons wife wept all the dayes of the feast Iudg. 14. 17. yea though a marriage feast But in this feast of a good coÌ„science here

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