Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	faith_n	good_a	unfeigned_a	3,625	5	11.4478	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73478	Haggeus the prophet Where-vnto is added a most plentifull commentary, gathered out of the publique lectures of D. Iohn Iames Gryneus, professor of diuinitie in the Vniuersitie of Basill, and now first published, faithfully translated out of Latin into English, by Christopher Fetherstone student in diuinitie.; Bible. O.T. Haggai. English.	Fetherston, Christopher.; Grynaeus, Johann Jacob, 1540-1617.	1586 (1586)	STC 2790; ESTC S125271	158,555	366

faintely The reall induction No man ought to preferre before the Lord God almighty first him-selfe You are not your owne 1. Cor. 4. 10. Secondly his life Mat. 16. 25. Whosoeuer shall loose his life for my sake shall finde it Thirdly his countrey his parents his kinsfolkes his children his riches Mat. 19. 26. And whosoeuer shall forsake houses or brethren or sisters or Father or Mother or Wife or Children or landes for my names sake hee shall receiue an hundred folde and shall possesse eternall 1. Cor. 4. 7. life Fourthlye the gyfts of the minde What hast thou which thou hast not receiued But and if thou haue receiued it why boastest thou thy selfe as if thou haddest not receiued it * Fiftly honour and publike offices And Psal 2. 10. 11. 12 now yee kinges be wise bee learned yee that are iudges of the earth Serue the Lorde with feare and reioyce vnto him with reuerence Kisse the sonne c. Sixtly his death for euen hereby ought wee to glorifie God And Paul hauing a godlie hope saith * Christ shal be magnified in my bodie either by life or els by my death Neither doe I thinke the coÌ„trary of any other thing Therefore must we our selues in all our affaires in all our wordes and dÃ©edes serue wholly to the sanctifying of the name of GOD according to the saying of Paul * And whatsoeuer you doe in worde or deede doe it in the name of the Lord Iesus giuing thankes to God the father through him Certaine additions touching godly studdies 1 Erasmus doth worthely reprehend certain Italians as Politian and others because they did not ioyne Christianity but a certaine kinde of paganisme with the studdies of learning 2 For the studdies of Christians ought to bee holy and not prophane 3 They shal be holy if they be lightened and directed by faith and if the knowledge of God doe cause vs to worship God aright and to bÃ©e desirous carefull to deserue well of our neighbours 4 They shal be prophane if the searchinge out and knowledge of thinges be compelled to serue to our owne praise and gaine and to the fulfilling of our lustes and corrupt affections 5 And as the labours of the Iewes were accursed whenas neglectinge the temple they were verye carefull for their owne houses and priuate gaynes so are the studdies of those men accursed who neglectinge prayer holye assemblyes sermous and the sacramentes doe playe the Philosophers after the maner of the heatheÌ„ that they may purchase to them-selues some learning which in time to come may serue their vayne lustes It becommeth those men which are students in Physick Philosophy Law to sanctifie their studdies with prayer and reading of the holy Bible The students of diuinitie and Ministers of the word of God must serue to the glory of God and for that cause must they seeke for and also begge at Gods hands the knowledge of heauenly thinges 8 For Sainte Hierome saith very well In Christes warrefare seeke not lucre of the world Our Lord Iesus Christ graunt vs grace to bee carefull for heauenly thinges and not for earthly thinges and sanctifie vs all and all our studdies that they may serue to the setting forth of the glory of his holy name Amen 12. Lect. Nouem 30. 1579. Verse 5. Nowe therefore thus saieth the Lorde of hostes set your heart vpon your waies Wee will handle thrÃ©e thinges in this place first the phrase or manner of speech and the wordes secondly the argument and thirdly the doctrine This manner of speech To set the heart vpon anie thinge is so to consider vppon any thinge that thou mayest vnderstand the same throughly the ministrie of the senses seruinge vnto this inquisition Ezechiel 40. 4. Thou sonne of man see with thine eyes and heare with thine eares and set thy heart vnto all the thinges which I shewe vnto thee On the contrarie not to set the heart vppon anie thinge in the Hebrewe tongue doth signifie not to regarde or marke what heauy thing is done or saide Isay 57. 1. The iust man perisheth and there is no man which setteth it vpon his heart and the mercifull men are gathered together and there is none that vnderstandeth that the iust man is gathered because of the euill which is about to come By such manner speeches the holy spirit mooueth attention Set it vpon thy heart He that hath eares to heare let him heare Mat. 13. 9. But why doe wee not all giue eare when the Lord speaketh and when hee worketh why doe wee not all turne our mindes vnto the works of the Lord Psalm 107. Heart The heart of man doth properly signifie the Lorde of life in mans body which receiueth by the Veynes and Synowes the benefits of others and sendeth into all partes of the body by the Arteries or vitall Veynes the vitall Spirit which is a liuelie flame not much vnlike the celestiall nature sÃ©eing that it doth not onely nourishe the members with the heate thereof but also helpeth the actions It putteth vs in minde of manie weightie matters whereof these are part First that as without the heat and benefits of the heart mans bodie cannot continue sounde and in good temperature neither can it liue because the heart is the fountaine of the vitall Spirits so without the holie ghost and his giftes the Church cannot florish Secondly as the Arteries and Veynes are coupled together and one entreth into an other one helpeth an other by nourishing and giuing life one to an other so ought there to be a mutuall participation imparting of good turnes among men whether wee respect the Church particularlie or all man-kinde generallie The commodities springing and flowinge from the heart are these 1 First it giueth life vnto the whole bodie according to the saying of Aristotle Cor est principium vitae omni parti datque viuificum calorem omni spiritumque cerabro hepati The heart is the beginning of life to euetie parte and giueth liuely heate vnto euery parte and life to the Braine and Lyuer 2 Secondly it ministreth the instruments of the principall actions in the Braine and synowes I call the vitall Spirites the next instruments the Actions the Cogitations the Senses and Motions But let these thinges passe and let vs briefly note the metaphoricall significations of this worde Heart The Heart by Metonymia doth signifie the middle parte of any thinge Exod. 15. 8. Psalm 46. 2. The heart of the Sea And of the Sepulchre of our Lorde Iesus Christe it is said The sonne of man shal be in the heart of the earth three dayes c. Mat. 12. 40. The same by Synecdoche doth signifie the power whereby man vnderstandeth and chuseth Rom. 10. 10. With the heart man belieueth vnto righteousnes 1. Tim. 1. 5. The ende of the commaundement is loue out of a pure heart a good conscience and a faith vnfained Hence come these manner of speeches To speake vnto the heart of Hierusalem Esay

is contayned in these wordes In my sight saith the Lord. As if he shoulde say Although you seeme to your selues to bee cleane in the sight of the Lord our God yet doth hee plainely testifie that you are vncleane The iudgement of God concerning the cleane and cleanes is not like to the iudgement of men Men doo often-times count them vncleane who in the sight of God are cleane and on the contrary But God who beholdeth the heart knoweth best what ought to bee thought of euery man Further-more it often-times falleth out that a man deceiueth him selfe accordinge to that saying of Solomon There is a generation that are pure in their owne conceite and yet are they not washed from their filthines Pro. 30. 12. Obiect The euents are answerable to the counsels and iudgementes of God But the cleane and vncleane haue all one euent according to that saying of Solomon All things fall out a-like to all The iust and vniust the good and cleane and vncleane hee which sacrificeth and he which sacrificeth not haue one euent as is the good so is the sinner c. Eccle. 9. 2. Therefore God doth not iudge the cleane and vncleane An I answere vnto the minor proposition where-in there is a fallacie from that which is spoken in some respect vnto that which in spoken simplie Certaine euents both prosperous and infortunate are common aswel to the faithfull as to the vnfaithfull but not all Oftentimes both of them are in aduersitie sometimes both of them doo enioy prosperity for a season But like-as euen prosperitie turneth to the ruine of the infidels so aduersitie doth profit the faithfull These latter euents are not common to the cleane and vnfaithfull 50 Lect. 3 The Induction THe induction where-by our prophet confirmeth the proposition is this All the Iewish nation is vncleane All the workes of the hands of this same people are vncleane The offrings which the Iewes haue offred to God are vncleane And all thinges what-soeuer they doe are vncleane Therefore this proposition is true The Iewes are vnclean In this induction we will note these fiue points 1 The order of thinges Hee beginneth with the Iewish nation as with the Vine which bringeth foorth wilde grapes not good grapes That done he procÃ©edeth vnto the works of their handes that is vnto their housholde and ciuill affaires which serue properly to the maintenance of this naturall life Lastly hee ascendeth vnto the highest degree which comprehendeth the administration of the priestes and hee testifieth that the Iewes are vncleane in respect of all these thinges and therefore are they subiect to the wrath of God The seconde thinge which we haue here to note is that vnder these woordes Nation and People the prophet comprehendeth the men of honor of meane estate and of lowest degrÃ©e Isaias the prophet in his 1. Cap. 5. 6. vsing an allegorie accuseth in these woordes all estates of men Euerie head is weake and euerie heart is heauy from the soale of the foote vnto the head there is nothing whole there-in but wouÌ„ds swelling sores full of corruption You sÃ©e how vprightly and vncorruptly the prophets behaued them-selues if at any time they were to reprooue sinnes which were committed by men of all estates Their foote-steps must we follow it is our duties to rebuke sinners without flattery or respect of persons 3 Thirdly we note that the works of our hands are vncleane vnles they bee sanctified by praier and the worde of God Therefore Dauid in the 90. Psalme praieth thus Let the beutie of the Lord our God bee vpon vs and direct the worke of our hands Faith acknowledgeth and professeth that al our labour is in vaine vnles the Lord doo blesse the same according to that which is written in the 127. Psalme 1. ver If the Lord build not the house their labour is but in vaine which builde it if the Lorde keepe not the City the watch-man watcheth but in vaine 2. It is in vaine for you to rise earlie and to lie downe late eating the breade of sorrowe so will he giue his beloued sleepe c. 4 Fourthly wee haue to note that there is the figure Synecdoche in the worde offrings For hee knitteth together as it were in one bundell all ecclesiasticall actions sacrifices sacramentes holy dayes fastinges c. And these actions are called vncleane not in respect of God who commaunded them nor of the forme but in respect of men which did not doe them in faith and which rested only vppon the worke wrought 5 Fifthly the ende and vse of the oracle Let vs remember that the Prophete speaketh these thinges to vs that discending first of all into our selues wee may acknowledge and bee heartily sory for these euils and diseases wherewith wee are infected secondlie that wee may call diligently to an accompt our counsels studies affaires and that wee may not faltter our selues whenas we perceiue that we haue rather sought earthly thinges then heauenly things and lastly that wee may well weigh and consider with our selues how and with what conscience we haue worshipped God hitherto and that we bee heartely displeased with our selues if we shall vnderstande that wee haue drawen nigh vnto God with our mouth and in heart haue beene farre from him A supposition concerning the studie of diuinitle 1 We must earnestly begge of God and somuch as euer wee are able must wee endeuour that our studies may be holie not prophane and vncleane For wee are conuersaunt in Chrtstes schoole wherein wee must bee most earnestlie giuen to holines 2 And our studdies shall bee cleane and holie to God by this meanes if GOD shall so throughly sanctifie vs that our spirite soule and bodie may be perfect Let vs remember that we are the temples of the holy Ghost which must not be defiled with the filthinesse of the flesh and spirite 2 The workes of our hands must be cleane For we must haue the mystery of faith in a pure conscience Let therefore our thoughtes our wordes our workes be chast and pure that we may be vnto others a laudable example of integritie and holines being studentes in the holie Scriptures not in outwarde show onely but in trueth and in deede 4 The same opinion must wee haue concerning our sacrifices that is our prayers our thankesgiuing our pacience in trouble and all our holy actions which must needes be lightned by faith and the knowledge of Iesus Christ the mediator that they may be acceptable to God and profitable to vs. 5 The author of our study is God of whom it is often times sayde in the law Be ye holy as the Lorde our God is holy 6 The matter thereof is Christ Iesus who is made vnto vs not onely wisedome but also sanctification 7 The forme of the study of diuinitie appeareth not onely in speculatioÌ„ but also in practise that is in the vnfeigned and continuall exercise of true godlines 8 The ends of this studie are not gayne

40. 2. To vnderstand with the heart Mat. 13. 15. With a good and honest heart to heare the word of God and to keepe it and to bring forth fruite through patience Luk. 8. 15. Way doth signifie in this place the Cogitations counsels and affaires both domesticall ciuill and also holy whereunto the Iewes were so addicted that they did in verie deede testifie that they were more delighted in earthly and frayle thinges then in heauenly eternall and spirituall things Of this inordinate kinde of life doth Ecclesiastes speake through-out his whole booke whose theme or proposition is this* Vanitie of vanities and all thinges are vanitie And before him the kingly psalmist saith* Trulie all things are vanitie euery man that standeth Selah Trulie man walketh in a vaine shadowe trulie they disquiet themselues in vaine he heapeth vp riches and he knoweth not who shall gather them Psal 39. 7. In the argument wÃ©e will first expounde the The argument sentence secondly we will declare the vse thereof The meaning of the words Sainte Hierome very godlily and in fewe wordes expoundeth this sentence on this wyse Because saith hee you say it is not tyme to builde the Lords house and you your selues dwell in houses whose foundations are lowe laide and my house lyeth waste consider I the Lord commaunding you and call to minde what you haue done and what you haue suffered The thinge it selfe declareth that God is angrie with you seeing that his iudgements are so manifest in reuealinge his ire from heauen against your vnrighteousnes and vngodlines The vse of these wordes is declared in these positions The vse of these wordes 1 The prophets and apostles in their sermons did call their hearers vnto the beholding of the thinges themselues and vnto the consideration of the workes of the Lorde so that they might not onely vnderstand what God sayd but also see what he did and that they might declare it abroade to the glorie of God Accordinge to that saying I will enter in into the strength of the Lorde GOD I will make mention of thy righteousnes onelie O GOD thou hast taught mee from my youth vp and hitherto haue I declared thy wondrous workes Psal 71. 14. 15. 16. 17. Furthermore it is meete that wee with a thankful minde do meditate not only vpon those thinges which God hath bestowed vpon vs particularly but also that we make great accompt of those benefits which the Lorde hath both in times past and also in our time bestowed vpon the whole Church and that wee doe laude and magnifie the author and giuer thereof For as in times past the Israelites in their holie Sermons made vnto the people and in their Songes and Psalmes made mention of their deliuerance out of their bondage wherewith they were oppressed in Egypt and also of all other benefits which the Lord had bestowed vpon them and their forefathers in the Wildernes and in the lande of Canaan so let vs well weigh and consider with our selues what benefits wee haue receiued at the handes of the Lord as that that the sonne of GOD was giuen for vs that the Lorde hath gathered together a Church amonge the Gentiles that hee hath wonderfully regenerated the same and that hee hath purged the heauenly doctrine from all the leauen of mans traditions and then let vs giue thankes to the sonne of GOD our Lord Jesus Christe and leade our liues according to the prescript and rule which hee hath appointed for vs. 2 Forasmuch as it is both wiselie and truelie saide of Salomon Pro. 16. 25. There is a waye that seemeth right vnto man but the ende thereof is the waie of death euen they which are in the Church are to bee exhorted that they diligently coÌ„sider with themselues what way they haue taken For there is a kinde of disease called selfe loue which so bewitcheth men that whiles they onely beholde the vertues and good thinges which are in them-selues and doe make great accompt thereof they couer their vices and make them lesse then they bee in-deede so that at length they fall fast a sleepe in the cradle of securitie and flatter them-selues in euill matters thinking that they are wise so longe as they do not wander out of the high-way wherein most men doe walke 13. Lect. Decemb. 1. A Position concerning the censure which man ought to haue of his lyfe and studies NOwe that wee may goe directly from the argument vnto the doctrine and that wÃ©e may intreate of the iudginge or decerning of the way which euerie mortall man hath taken least it shoulde bee an hard matter for the younger sorte to marke the course of the things whereof wee are about to speake wee will after our accustomed manner draw out all things by waye of distinction and also declare from whence they bee fet 1. Aphorisme God will haue vs diligentlie and earnestlie to ponder in our mindes the way of our life according to those sayings Psalm 32. 9. Bee â—as thing soeuer â— shalt doe â—fider well what â—ges thereto â—â—n prudentlie about â—oe â—arke whether thâ—nd â—ood or no. not as Horse and Mule which haue no vnderstanding c. Prou. 12. 15. The waie of a foole is right in his owne eyes and hee that obeyeth counsell is wise Pro. 15. 19. The waie of a sluggard is a thornie path but the Pythagoras path of the righteous is lifted vp Pro. 16. 9. The heart of man inuenteth his waie but Wherein haue offended what â—aue I doneâ— or â—hat part of my â—uty haue I oâ—itted the Lord directeth his goinges Psal 90. 12. Make vs to number our daies and so make vs wise 2. Aphorisme That this thing maie be both wiselie and commodiouslie brought to passe we must followe the iudgment of GOD and not the wisedome of the flesh For of that waie which the flesh alloweth and sheweth it is saide There is a waie which seemeth to man to bee good and the ende thereof leadeth vnto death Prouer. 14. 12. And most swÃ©et and comfortable is that promise which God hath made I will instruct thee and teach thee what waie thou shalt walke I will direct thee with mine eye Psal 32. 8. Therefore so often as wee are broughte into anie doubt as men comming vnto three waies and not knowinge which to take let vs call to minde this swÃ©ete promise and then let vs praie with Dauid Teach mee O Lord thy waie and leade mee in the right waie because of mine aduersaries Psalm 27. 11. Let vs also enter into the Sanctuary of GOD that is let vs ascend from the secondarie causes vnto the first and principall cause which is most iust most wise and most good and let vs staiâ— our selues vpon his good will and pleasure 3. Aphorisme Those men which doe this godlilie and religiouslie must consider with them-selues what beholder they haue what guide and what instructours they must also learne rightlie to discerne the workes of the Lord and

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