Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	life_n	see_v	16,095	5	3.5035	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00991	A nicke for neuters. A most godly and fruitfull sermon, begun and preached at Paules Crosse, the 30. day of October last, and continued & finished in Paules Church, on New-yeeres day at night. / By Thomas Burt, Preacher of the Word.	Burt, Thomas, preacher of the word.	1604 (1604)	STC 4132; ESTC S126041	28,214	88

preferre the peruersnes of our owne wils before the Law of God which is the pleasure of his will lest hee make the law I say his reuealed will to be a trayne to the frowardnes of our owne will to bring vs by the consent of our froward will vnto destruction according to the iust purpose of his vvill And thus haue ye heard both the foulenesse of the cause and of the crime NOw followeth to bee expressed The greatnesse of the payne which is no lesse then to be vomited out of the Lords mouth Whereby if this were only meant that all Neuters for their hypocrisy and dissimulation should be cast out of fauor with the Sonne of God it were a most wofull and importable chastisement if we consider of his diuine nature rightly what the Sonne of God is that is the same God that is vnto vs the cause of all our being the fountayne of all life the founder of all ioy the mirrour of all goodnes for he is the Word eternall that is God almighty by whom all things are made in whoÌ„ is life and of whose fulnesse we receyue whatsoeuer good we haue Whereby it must of necessity follovv that vvithout the fauour of this vniuersall cause vvhich is all in all vvee must needs be annihilated to nothing and being nothing yet remayne such a thing notvvithstaÌ„ding as is vvithout him in death vvithout life subsisting without being desisting vvithout dying in life neuer ioying in death euer dying But now by this vomiting is meant more then a bare eiecting out of fauour for herein is expressed a fearefull and violent casting out in anger For in this Simile the Church is compared to the stomacke the luke-warme Neuter to the luke-warm water and their grieuous disturbance to noysome vomitings The Church is coÌ„pared to the stomacke because as the stomacke by altering and concocting the nourishment receyued feedeth preserueth the parts of the body so the Church by concocting disgesting the food of life doth nourish and preserue the body of Christ euen in such sort as froÌ„ out of food in the stomack the liuer draweth bloud the hart spirit the brayn sence the sinewes strength the veynes nourishmeÌ„t the body life so out of the food of immortality which is the word of God that is in the Church to euery meÌ„ber of Christ doth the hart draw faith the wil obedieÌ„ce the vnderstanding knowledge the conscience comfort the body immortality and the soule all felicity and that also after so rare and stupendious an order that euen as the stomake so doeth it quicken by killing reuiue by destroying grow wise by foolishnes obey by rebelling against its owne flesh obtayne life through death felicity through misery and eternity out of mortality The Neuters are compared vnto luke-warme water which to a tasting stomack being receiued is hurtfull whiles it remaineth is grief-ful being eiected is shamefull because all Neuters are euen such in the Church of God not only by hindring the worke of Gods Spirit in the Church but also by the vnquieting and disturbing of the same Their great and grieuous disturbings are compared to noysome vomitings because as that which breedeth vomiting is cast out with hatred for that it is enemy to nature with violence because it oppresseth the stomacke with shamefulnesse because the defilings thereof are laid open to the eye and finally so eiected as neuer agayne to be receyued So all incorrigible Neuters shall by the LORD himselfe be throwne out of the Church as filthy vomitings out of the stomacke that with hatred because they are enemies vnto Christ and with violence because they hurt and oppresse the Church and vvith shame because their hypocrisy shal be made knowne finally cast out of the Church neuer againe to be receyued because that while they were in the Church they could neuer bee amended where the hatred of eiection doeth shew the detestation of the crime the violence the mightinesse of the payne the shame the horror of confusion and the neuer receyuing the eternity of destruction Then if it be such a wofull thing as it hath bene declared for Neuters to be cast out of fauour with the Sonne of God what is it I pray you thus to endure the fiercenesse of his anger If it be so miserable to be depriued of the comfort of his goodnesse how importable to beare the heauy wrath of his greatnes who is to the wicked in terrour the God of vengeance in nature consuming fire in wrath burning ielousie his face lightning his voyce thunder his displeasure death his breath a riuer of brimstone his lippes a floud of indignation his tongue a deuouring flame as the Lord doeth witnesse of himselfe Deut. 4. 32. Es 30. where the mighty terrour of Gods eternall Maiesty is described to make it knowne that as the peruersnes of sinners is incorrigible so his wrath towards them is implacable and as Neuters faults are intolerable so their punishments are vnmeasureable that so there may be a proportion of iustice betweene their crime and his doome that euen as in this world they would neuer want sin so in the world to come they should neuer want payne Wherefore to conclude seeing that the wrath of God is in this fearefull maner reueyled from heauen against all vngodlines and vnrighteousnes of men how carefully are we here to consider of our selues how neere this repreheÌ„sion may touch vs. All men by the censure of Christ are either hote in ReligioÌ„ or of necessity cold or else only luke-warm so either Saints in piety miscreants in iniquity or Neuters for hypocrisy What may herein iustly be deemed of vs are we Saints I would to God we all were as no doubt but the Lord hath his Let euery man iudge himselfe if wee be Saints where is then our workes if miscreants where is then our comfort if Neuters where is then our conscience when the Sonne of God shall come in flaming fire rendring recompeÌ„ce vnto them that doe not know God and which obey not the Gospell of our Lord Iesus Christ Are wee baptized with the spirit and with fire are we feruent in spirit lucent in life ardent in zeale shining in works burning in loue or in the middest of light remayning in darknes in the time of truth abiding in errour in these dayes of grace liue still in sinne nay are we not cold rather which euery where preferre pleasure before piety that we will take no payne no not to purchase ioy which esteeme of gayne so much aboue godlines that we wil take no losse no not to win heauen in whoÌ„ all affections grow so cold in respect of Lady Money that for her loue men are brought euen vniuersally to be vniust to their owne neighbours vnfaithfull to their owne friends vnkinde to their owne kinne vnnaturall to their owne parents vntrusty to their owne Country vntrue to their owne Prince impious to their owne God mercilesse to all others most miserable

onely lye to the Maiesty of God but also in calling him to witnesse brings forth the euerliuing God to maintayne that his lye is true and so makes the God of trueth as farre as in him is to be his stale to betray the trueth his ascociate in the villany his consort in the iniury the colour of his trechery and countenance of his periury Wherfore seeing they beguile men vnder the name of God and make the blessed God their cursed meanes to bring their wickednesse to end as they in the highest degree abuse the soueraigne good and so commit of all others the most haynous crime so doe they merit of all others the most grieuous payne Lamentable examples whereof haue bene shewed to this wretched world Melancton reporteth lib. 4. of one Otho Bishop of Mogunce that he was for wilfull periury first strooken by thunderdynt from heauen and afterwards carryed by Deuils visibly to hell who yelling out as they went this audible cry Sic luendo lues atque ruendo rues gaue their warnings to such miserable miscreants to take heed of GODS all-seeing eye and seuerest Iudgement Eusebius maketh mention lib. 6. cap. 8. of three false varlets accusing Narcissus Bishop of Ierusalem by false othes making seuerall imprecations against themselues to confirme their affirmation the first that hee mought bee burnt with fire the second that hee mought be consumed to death the third that hee mought not see the light if their testimony were not true that the first was consumed with burning the second wasted with pyning and the third made blinde with weeping In howe deepe detestation thinke you doeth the LORD hate this crime since hee himselfe doeth in the Lawe Numb 5.11 set downe the punishment by an Oracle from heauen and inflict it with a miracle from earth insomuch that in women that forsware their incontinency those parts that offended with swelling and rottennesse perished For seeing that by periury GOD himselfe is dishonoured trueth abiured conscience defiled Iudgement deluded Magistracie abused the innocent condemned the guilty absolued the righteous wronged and wrong-doers aduaunced what maruayle if God bee thereby most highly offended when the world thereby is in perill to bee confounded False witnesse and periury is the speare and shield of all iniury the throne and Crowne of all villany the stayne and shame of piety the scumme and some of fallacie the founder of iniquity and confounder of integrity In whome amongst all other ill practises this is most detestable they worke all their falshood vnder a colour of trueth and compasse all their wrongs vnder the maske of doing right and performe all maner of iniquity vnder the vesture of Christian duety Is not an othe the stablisher of all trueth determiner of all strife the tryer of all right the discouerer of all falshood the ground of all iudgement the end of all controuersie the witnesse of all righteousnesse towards men and of all feare and worship towards God Deut. 6.13 Thou shalt feare the Lord God serue him and sweare by his name c. Deut. 19.15 One witnesse shall not rise against a man for any trespasse for any sinne or for any fault that hee offendeth in but at the mouth of two or three witnesses shall the matter be established Mat. 18.16 That by the mouth of two or three witnesses euery word may be confirmed Heb. 6.16 An othe for confirmation is amongst them an end of all strife Ier. 4.2 And thou shalt sweare The Lord liueth in truth in iudgement and in righteousnes If so what tryall can bee of trueth what inuention to find out fraud what Sanctuary to succour right what refuge to rescue wrong what end of Lawe what vse of Iustice what Iudgement seate what Princes throne what credit in men what regard of God if the reuerend and sacred religion of an othe fall to ground Assuredly these false and forsworne Vipers doe more hurt by vayled villany then doeth the enemy by armed hostility personated in Synon Capti dolis periurique arte Synonis Quos neque Tydides neque Larisseus Achilles c. Synons periured tongue wrought more woe and shed more bloud then Achilles percing launce The one commeth into the field like a man the other into the Court with falshood like a Deuill the one with weapon in hand the other with poyson in heart this striketh his priuate enemy with the sword that the publike Magistrate with deceyt this man impugneth his mortall foe that beast repugneth the sacred lawes and iudgement seat of God he to repell the conceyued iniury this to ouerthrow Iustice trueth and equity so the one doth assault with valour and magnanimity and the other deceiue by sacriledge and treachery But what doe I compare them to men at Armes with their villany who goe if it were possible beyond the deuil himselfe in this wicked witchery Medea confesseth that she could by the helpe of Hecate Ripis mirantibus amnes in fontes redire suos facere by her incantation make Riuers runne backwards againe into their fountaines turne streames backward and roots of trees vpwards a thing very prodigious But these by their inchaunting periury can doe a great deale more then that for whereas shee could onely inchaunt by her charmes riuers hilles woods herbes stones and trees these can bewitch equity trueth Iudgement knowledge and authority and by their blacke arte turne them so contrary that they can transforme good into ill light into darkenes truth into falshood equity into iniury verity into vanity authority into tyranny make the defender the destroyer of the world and transmute the comfort of men into confusion Wherefore although they both abuse the Name of God the one by sorcery the other by periury both defile Gods creatures the one by coniuring the other by abiuring both worke wonders in the eye of the world one vnder the visor of piety the other by open iniquity Yet in this the Coniurer doeth inuocate the deuill the Periurer the Name of God this infecteth the earth that infesteth the heauens this worketh on corporall bodies that on spirituall minds this on trees herbs that on states and Cities the one opposeth his wickednesse against the things of this world the other his deuilishnesse against the Throne of God No doubt the very damned Witches are so much the lesse in their doings haynous then the periured Swayne as it is more impious to abuse the inviolable Maiesty of GOD then the subtill Deuill and those heauenly treasures then the earthly creatures For when hee hath done all this mischiefe hee maketh the iust God his cloake to couer all his abominations So that he infecteth the very heauens with the breath of his mouth the very ayre with the venome of his tongue and surmounteth euen very hell with the malice of his heart O earth earth earth corruption for foulenesse carrion for vilenesse flesh for fraylenesse how darest thou say to Gods most sacred Maiesty Couer my periury and to that inuiolable

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