Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	great_a	way_n	2,901	5	4.3688	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16531	The vnbeliefe of St. Thomas the Apostle laid open for the comfort of all that desire to belieue. Whereunto is added a comfortable treatise for all that are afflicted in soule or body. The first armeth vs against despaire in the houre of death; the second against impatience vnder the crosse. By Nicholas Bound, Doctor in Diuinitie.	Bownd, Nicholas, d. 1613.; Bownd, Nicholas, d. 1613. Treatise ful of consolation. aut	1628 (1628)	STC 3442; ESTC S113890	68,060	212

The vnbeliefe of St. Thomas the Apostle laid open for the comfort of all that desire to beleeue Whereunto is added a comfortable Treatise for all that are afflicted in soule or body The first armeth vs against despaire in the houre of death the second against impatience vnder the Crosse By Nicholas bound Doctor in Diuinitie London Printed for Robert Allott at the blacke Beare in Pauls Church-yard 1628. To the right Worshipfull Sir ROBERT GARDENER Knight and to the vertuous Ladie ANNE GARDENER his religious and louing wife their owne hearts desire in Christ RIght Worshipfull Sir though the kingdome of Ireland did bereaue his countrey of yours of a great part of that good which by a certain right it hoped for from youâ— by reason of your long seruice there vnder Queene Elizabeth of blessed memorie in the chiefest and most honourable seate of Iustice by the space of 15. or 16. yeares together yet the benefite vnto both the Kingdomes was thought to be so great thereby that the losse was so much the more easily borne And now at the last this countrey doth willingly acknowledge that it hath great cause to thanke God not onely for your safe returne vnto it some years past furnished with greater experience for gouernment but also with hope of neuer departing froÌ„ them any more sauing that in your last imployment vnder his Highnes whome God long preserue into his Ilands of Iarsie and Garnesie they were suspended froÌ„ that hope by the space of certaine moneths Which beeing faithfully performed and ended their hope is renued that you beeing now at the last merito tuo maximo donatus rude may say of this countrey Here is my rest Which my selfe haâ—â— more speciall cause to desire in regard my ministerie which by your presenâ—â— you haue often and long giuen great countenance vnto And you good Madame both since thâ—â— happie ioyning of you both together aâ—â— long before by your continuall comming to the publike assemblies though a gooâ— way off both winter and sommer neueâ— hindered by the heate of the one or thâ— cold of the other and that by the space of 20. yeares haue giuen so good an example like vnto those that traueled without wearisomnes through the vaile of Baca Psal 84.6 â— with hope to appeare before God in Syon that you haue incouraged many vnto the like paines and haue left the slothfull without excuse By which some other good examples like this the credit of Gods word among vs hath in some tolerable sort beene hetherto vpheld For which and for many other great fauours from you both I present these small fruits of my poore labours vnto you as a perpetuall testimonie of my thankefulnes vnto you and to God for you Desiring him to multiplie his graces vpon you and long to preserue you to your owne mutuall comfort and the good of so many as doe depend vpon you And the like blessing of God be vpon the good and forward hopes of the worshipfull M. William Spring your onely child that his youth may be still so seasoned with religion and learning that in time to come he may in the seate of Iustice for the good of his countrey by his deserts goe beyond all his progenitors and so long vphold the credit of that right worshipfull house And so I most humbly take my leaue of you all Norton in Suff. Iun. 24. 1608. Your Worships in all reuerend and dutifull affection Nicolas Bownde THE VNBELEEFE OF S. Thomas the Apostle laid open for the comfort of all that desire to beleeue which armeth vs against despaire in the houre of death Ioh. 20.24 c. But Thomas one of the twelue called Didymus was not with them when Iesus came 25 The other Disciples therefore said vnto him We haue seene the Lord but he said vnto them Except I see in his hands the print of the nayles and put my finger into the print of the nayles and put mine hand into his side I will not beleeue it 26 And eight daies after again his Disciples were within and Thomas with them Then came Iesus when the doores were shut and stood in the middes and said Peace be vnto you 27 After he said to Thomas Put thy finger here and see mine â—ands and put forth thine hand and put it â—â—to my side and be not faithlesse but faithfull 28 Then Thomas answered and saide vnto him My Lord and my God 29 Iesuâ— saide vnto him Thomas because thou hasâ— seene me thou beleeuest blessed are they thaâ— haue not seene and haue beleeued THis text of Scripture is appointeâ— to be read for thâ— Gospel vpon S. Thomas day because it coÌ„tainetâ— a memorable storie of him whose blessed memoriâ— we keepe vpon that day to that end that we might be thankful vnto Goâ— for him and for the excellent gifâ— bestowed vpon him and the greâ—â— good done to the Church by his mâ—â—nisterie and preaching and that wâ—â— might labour to imitate his vertue and to profit by his great infirmitie wherein consisteth the true and rigâ—â— obseruation of this and all other suâ—â— like daies And not in the worshipping of him and praying to him and setting vp candles before his image and offering to him as they did in the time of Poperie when they praied vnto God to be heard at his intercession and for his merits and blood shedding as they did vpon other such daies for the rest of the Apostles and Saints And they thought that the celebrating of those daies was a great honour and seruice acceptable vnto them and they kept them to that ende that they might become their patrons and fare the better for their sakes before God and they know no other vse of them vnto this day Wherein they offer great indignitie vnto Christ first in robbing and spoyling him of the honour and office of his mediation and intercession to whom onely it belongeth of whom the Apostle thus writeth it is Christ which is dead yea or rather which is risen againe â—om 8.24 who is also at the right hand of God maketh request also for vs and therefore who shall lay any thing to the charge of Gods chosen And Christ himselâ—e thus speaketh of his owne office Whatsoeuer ye ask in my name Ioh. 14 13. that wil I doe that the father may be glorified in the sonne Secondly they doe great wrong vnto him in hallowing any daies to the honour of any but of God alone For all things that are sanctified are sanctified to his honour and worship onely who only is to be worshipped serued with diuine worship therefore the bread and wine in the Sacrament of the Lords supper and the water in Baptisme are sanctified to the honour of Christ and of none other as those that represent vnto vâ— the breaking of his bodie and thâ— shedding of his most pretious blooâ— for the forgiuenes of our sinnes Anâ— so are and ought the Churches to be confecrated to the name and honour

of this article of our â—aith The resurrection of the bodie â—hat is that these very bodies of ours â—eeing turned into dust and ashes â—â—e same in euery part and member â—ould be raised vp againe Some of â—â—e wiser sort of the Heathen did acâ—â—owledge the immortalitie of the â—ule and that there was a place of â—y for them that liued well and of paine for them that swarued from the rules of right reason after death Buâ— that the same bodies of men should rise againe they did not so much as once dreame of it because they could not comprehend it by any reasonâ— therefore in that matter we must beleeue others aboue all reason The like is to be saide of almes which hath a promise of increase so that by giuing to the poore we shalâ— not loose any thing but gaine which is a thing contrarie to reason that thâ— more a man should giue away from himselfe the more he should inricâ— himselfe and therefore few doe beleeue it which maketh them couetous and hard hearted and to be wiâ—â—ling to depart from nothing leaâ—â— they should want themselues and â—â— specially to be most hard hearted â—â—â— their poore brethren in the times oâ— scarsitie and want when they shoulâ— be most liberall and by that meaneâ— best prouide for themselues which S. Paul was so fully perswaded of that he doth commend it vnto vs by an excellent comparison saying 2. Cor. â— â— He which soweth sparingly shall reape also sparingly and he that soweth liberally shall reape also liberally Where he compareth almes vnto sowing of seede the more a man soweth the more he reapeth by Gods blessing the more a man giueth the more he receiueth by Gods promise the one we see by experience which maketh meÌ„ in the times of dearth and scarsitie to sow most the other we comprehend by faith which maketh the beleeuer in the hardest times to be most liberall Thus we see what vnbeleefe is in vs in that we giue no credit vnto others any further then we can conceiue a reason of it which is the same that was in S. Thomas and yet he was cured of it and so may we by the same grace of God if we will learne this lesson that in the time of temptation we beleeue others aboue our selues which if we doe not it is the next way to remain in vnbeleefe for euer but if we can come vnto this there is hope of vs in time THe 2. degree of Thomas his vnbeleefe appeares in this that he wold not only not beleeue this being thus often told him diuers times by sundrie credible persons but he will beleeue none but himselfe for he saith in plaine words Except I see in his hands the print of the nayls I will not beleeue it Which is as if he had said you indeed tel me that you haue seen Christ risen again so do diuers others I haue heard these things ofteÌ„ but I haue not yet seene him my selfe what others haue seene that appertaines not vnto me vnlesse I see him my selfe I will not beleeue it This therefore is further to be considered because somtime it fals out that there is good cause why we should not beleeue a thing spokeÌ„ often by many And if they be of any good credit though there be no cause in truth to suspect them yet it may seeme vnto vs that there is some and hereupon it commeth to passe that some in their vnbeleefe take exception against the Preachers and thinke that they haue some cause why they should not beleeue theÌ„ in the things that they haue preached vnto them though in truth there be none But yet to be altogether of this mind that S. Thomas was here in this matter that we will beleeue none in the world but our selues that seemeth to be such a thing as wanteth all colour of reason And yet thus vnreasonable is vnbeleefe as we see most clearly in this example for he saith very peremptorily that vnlesse I my selfe doe see in his hands the print of the nayles I will not beleeue it He doth not say vnles better men then you doe tell me so or vnles I heare more in number or vnles I heare better reason for this matter then I doe yet I will not beleeue it but if all men in the world tell me of it neuer so often vnles I see him mine owne selfe I will beleeue none of them which is as if he had said In this case I will beleeue my selfe and no bodie els We see then whether vnbeleefe will driue vs if we giue place to it euen that we shall beleeue none but our selues And indeede so it is in all sorts in whome it raigneth they will beleeue no more from any man then they can perswade themselues by their owne reason vnto that they obstinatly sticke against all men and so are not ashamed to say I will beleeue none of you all I will beleeue mine owne selfe and further I will not be lead by any no man shall draw me to â—eleeue that which mine owne reason tells me not And thus they so much abound in their owne sense through vnbeleefe that they perswade themselues that they haue more reason for that they hold then all other men haue for the contrarie And so let men say neuer so much against that which they haue conceited themselues they stil imagine that they haue some thing to say against it and some reason why they should not beleeue them And this is most true not onely in matters of faith but for life and conuersation which is the cause both that Papists and other heretikes are so obstinately addicted to their errors and also wicked men so altogether wedded vnto their sinnes that neither the one nor the other can be reclaimed from them And therefore when men haue saide what they can they will not giue theÌ„ ouer for they haue determined to beleeue none but themselues of this minde will they be till God ridde them of their vnbeleefe and then the saying of Christ shal be verified vpon them Ioh. 20.29 Blessed are they that haue not seene and haue beleeued that is they shall beleeue others besides themselues and so blessed shall they be as indeede this is the way to faith and so to blessednes to distrust our selues and to beleeue the seruants of God speaking vnto vs in his name of whoÌ„ Christ hath saide â—â—ath 20 40. He that receiueth you and your doctrine receiueth me And that we might come vnto this we are to remember that true faith yeildes vnto the bare word oâ— God against our owne reason and so giueth glory vnto God Rom. 4.20 as the Apostle sayth acknowledging and reuerencing his truth mercy and power where we can see no reason oâ— it and so praysing him for the same and resting in it Which we see to be true in AbrahaÌ„ not onely in the birth of Isaac which was beyoÌ„d the course of nature and so

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