Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bind_v	earth_n	loose_v	17,667	5	10.9453	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04112	A iudicious and painefull exposition vpon the ten Commandements wherein the text is opened, questions and doubts are resolued, errours confuted, and sundry instructions effectually applied. First deliuered in seuerall sermons, and now published to the glory of God, and for the further benefit of his church. By Peter Barker, preacher of Gods word, at Stowre Paine, in Dorsetshire.	Barker, Peter, preacher of Gods word.	1624 (1624)	STC 1425; ESTC S114093	290,635	463

of Eagles cary stones in their mouthes least their voice bewray them concealeth these words they shall keepe thee in all thy waies because they z Ps 91. 11. made against him the waies to which he tempted being none of Christs waies and like the painter which Plutarch speaketh of who when hee had drawne a hen in very badde proportion chased away the liuing hens from his shoppe window lest his euill workmanship should be perceiued but it fareth with them as it did with the painter in Queene Maries times whom when he had painted King Henry the eight in harnesse with a sword in the one hand and a booke in the other whereupon was written verbum Dei the Bishop of Winchester sent for him and after many reuiling words commanded him to wipe out the booke and verbum Dei too the painter because he would be sure to wipe out both cleane wiped away a peece of the hand withall and the Papists while they wipe out verbum Dei and take away what they please out of the word of God haue wiped out their hand too they cannot so much preuaile with men seeing their leger de maine as otherwise they might no by this and the like meanes not onely their arme is shortened a 1 Sam. 2. 31. like Elyes arme but the very legs of their holy father the Pope are broken b Io. 19. 32 like the legs of the theeues which were crucified with Christ King Henry the eight broke his right leg of rents and reuenewes whereas before that time his legs were strong like the legs of the image in Nebuchadnezars dreame because many patrimonies went downe his throat and by the foisted name of Peters patrimony he deuoured the naturall inheritance of secular Princes whereas before that time his kitchin full of gridyrons and caldrons to broyle and boyle soules was like an yron mill which consumes all the wood in a country and all the flouds in England did runne into his sea King Edward the sixt broke his left leg of Idolatrous seruice when the temple was well purged Images burned when many papists shipt ouer their trinkets and packt away their paltry but our late Q. Elizabeth of famous memory crushed his head c Iud. 9. 53 like the woman who cast a peece of a milstone vpon the head of Abimelâ—ch and brake his braine-pan Secondly if God spake all and all must be obeyed then is the Pope to blame to dispense with the law or any part of it yet hee alloweth of curtizans who pay tribute for licence to be common whores the Auditor of his Exchequer excommunicating those which keepe not touch in bringing it in neither is onely fornication finable in Rome and a good â—alable kind of sinne but very incest it selfe for the Pope permitteth the brother to marry his wne brothers wife and the vncle his sisters daughter Neither dispenseth he with the breach of the seuenth Commandement alone but if hee bee displeaseed with the King as he was with King Iohn then against the fifth Commandement hee assoileth Earles Barons Knights and all other manner of men of their homages seruices and fealties that they should doe vnto him commanding vnder paine of his great cuise that no man should obey him keepe him company eate or drinke or talke with him forbidding his owne houshold to doe him any kind of seruice either at bed or at boord in Church hall or stable But what need I speake of this or that particular Commandement when the Canonists say he may dispense with the lawes of God and sinnes of men that hee may dispense against the law of God a-against the law of Nature against Saint Paul the Apostle against the old against the new against all the Commandements of the old and new Testament May I not say vnto him as Moses to Korah Dathan and Abiram d NuÌ„ 16. 7 ye take too much vpon you ye sonnes of Leui. But I proceed being indeede more desirous to lead men in the road way then to shew them the turnings or point at them that wander out of the way I am the Lord thy God e Iudg. 14. 14. In Sampsons riddle out of the strong came sweetnesse hony out of the Lyons belly here is a medely of the name according to Sampsons riddle both of strong and sweet the Lord see how strong God is thy God taste and see how sweet the Lord is hee is fortâ—er suauis and suauiter fortis there is a sweet entercourse of both that both the one and the other might winne obedience to the law I am the Lord God hath a Lordship in heauen where he hath good seruants in hell where hee hath bad in earth where hee hath both hee is not a God of heauen alone as the Poets feined Iupiter not of hell alone as they fained Pluto nor of earth alone as f 1 King 20 23. the Aramites spake as though there were gods of the mountaines and gods of the vallies but of all The Pope though he hath but some angle not all the corners of the earth though he is but as a foxe in a hole yet the Papists say as much of him as God saith here of himselfe his discreet Doctors say he is potestate maximus bonitate optimus which Epithites in former times were proper to God who was called Deus Optimus Maximus Others say he is not wholy God nor wholy man and this was true in Pope Ioane they speake righter then they are aware for she was a woman but a Canonist saith plainly onr Lord God the Pope and the Pope as Bishop Iewell reporteth was content to suffer one of his parasites to say vnto him in the late Counsell of Lateran Thou art another God on earth and he weareth a triple crowne either because he would vsurpe the Antichristian power ouer the three diuisions of the world Europe Asia and Affricke or else for that he would be a Lord of heauen where he may Canonize Saints of hell where he may free soules out of Purgatory of the earth where he may bind and loose set vp and put downe at his pleasure and because happily you will not beleeue their owne bare words you shall heare how they bring scripture for it g Ps 8. 6. he hath put all things in subiection vnder his feet the beasts of the field .i. men liuing on the earth the fishes in the sea .i. soules in Purgatory the foules of the ayre .i. the soules of the blessed risum teneatis this would make Heraclitus himselfe who alwaies wept to fall a laughing it were present remedy against all his teares But in earnest if the Pope cannot doe this why doe they attribute so much vnto him if he can what can God doe more he can say no more in generall tearmes to shew his power and dominion to shew his mercy and goodnes then this I am the Lord thy God A Lord whose title is alike to all places and therefore

Arithmethick Their cunning workemanship may beguile men as pigeons were beguiled by the counterfeit and flew to pigeons painted in the shop as birds were beguiled by Zeuxis painted grapes as Zeuxis himselfe was beguiled by Parrhasius painted sheet The God of heaueÌ„ seeth without eyes heareth without eares walketh without feet speaketh without mouth but the gods of d Ps 115. â— the heathen haue eyes and see not eares and heare not feet and walke not neither speake they thorough their throate and as the painter may paint a flowre with fresh colour but not with sweet sauour with this motto no further then colours so the Caruer may draw out an image but not make it draw in the breath with this motto no further then fashion But such was the cunning of the craftests men the craft of the Priests the simplicity of the people that men did thinke they did see did heare did goe did speake and therefore in Elyas time e 1 King 18 26. they called on the name of Baal saying O Baal heare vs and cryed loude as though he had slept and must bee awaked And in the time of King Henry the eight when these idolatrous stocks were broken in peeces the false iuglings were found out and the engines espied which made their eies to open and role about and other parts of their bodie to stirre Oh but they bee lay mens books and where as the Bible to them that cannot reade is as a sealed letter images be letters patents they lie open to euery one are written in folio that standing a farre off they may reade they are great capitall letters that running men may reade God and the very sight of them doth stirre vp a maruailous deuotion in men women and children Indeed this was the cause why Gregory the first condemning their adoration yet allowed their presence in Churches tanquam essent memoracula rudium literae as though in them dumbe lectures were read vnto the people and they might spell God in them And more then so Concilium Cenonense agreed on this that we might learne more in a short while by an image then by long study and trauaile in the Scriptures but against these I oppose Ionas and Habakuk as of greater authority of which Ionas saith f Ion. 4. 8. They are lying vanities not onely for that they proceed from the father of lies but for that as Habakuck saith g Hab. 2. 18 they teach lies teaching vs to take the creature for the Creator a thing of nothing for that which is infinite teaching vs to hope where nothing is to be expected But Idolators grace their Idols with glorious titles as to say to one h Esay 44. 17. Thou art my God i Es 41. 29. whereas it is nothing but wind and confusion to another thou art my helper whereas there is no helpe in it whereas they are all such gods as Virgill saith Aeneas brought from Troy which hee calleth vanquisht victosque Penates But let it be granted that images are lay-mens bookes yet because they are not allowed but prohibited who dare print them for the seruice of God or who dare keepe them contrary to Proclamation and not rather say of them as Iudah of Thamar k Gen. 38. 24. bring ye her forth and let her bee burnt Let God himselfe appointe how he will be serued let it be mans part to be ruled by his direction I reade of a great man I thinke it was Manlius who sending his sonne to warre against his enemy gaue him a commission by vertue whereof hee was charged what to doe when and where to set vpon the enemy but the sonne espying aduantage as he thought and seeing hope of conquest if he did borrow a point of the commission was bold to follow his owne course and indeed got the victory but returning home and expecting great commendation after his cause was decided at Rome he was put to execution I may erre in some circumstance for want of memory but I know this is the substance of the story now our life is a war-faring vpon earth three mighty campes enuiron vs the World the Flesh and the Infernall forces if the Greekes bee gone there is a Sinon within that will betray them the place God hath set downe a law and prescribed vs how wee shall fight and vnder whose colours he will be our Generall wee must fight vnder his banner to serue vnder him in Baptisme we tooke our presse-mony if now we seeke many inuentions and follow other colours though they bee such as in our opinion might helpe vs to the obtaining of the victory yet are we punishable for breach of obedience God will not allow these bookes no not for lay-men he allows no other books but the golden booke of grace l Ioh. 5. 39 Search the Scriptures for they are they which testifie of mee and the godly booke of Nature which is bound vp in the three large volumes 1. the heauens m Ps 19 1 for they declare the glory of God 2. The earth for n Ps 33. 5. that is full of the goodnesse of the Lord. 3. The sea o Ps 104. 25. for therein are things creeping innumerable both small and great beasts Hee that cannot reade in the first cannot chuse but read in the second though it were but once printed and neuer since translated yet all Nations Languages Tongues must needs read in it therein euery creature is a letter euery day a line euery night a new leafe neither can any manmetry any Carpenters chips any sacred blocks or puppets of wood which euery boy can make after he hath been a while apprentise with a caruer in wood put vs more in minde of God If we would enter into due consideration then the wonderfull frame of mans body created by God in which the bones are the timber-worke the head is the vpper lodging the eies as windowes the eie-lids as casemeÌ„ts the browes as penthouses the eares as watch-towers the mouth as a doore to take in that which shall vpholde the building and keepe it in reparations the stomacke as a kitching to dresse that which is conueied into it the guts and baser parts as gutters and sinkes belonging to the house compare now this workemanship with that of an image and happily in the one wee may commende the cunning of the crafts-man but we doe not maruaile much at his worke for that we know an other his crafts master can doe the like can hew can carue can polish and varnish as well as he But consider man in whose framing God is the principall agent our carnall parents but instruments and that in framing the baser part onely that is the body not the more principall part which is the soule for that God created without them consider that man is not onely a little world as the world is a great man but an Epitome both of God who is a spirit and the world which is

all their lands and tenemeâ—ts forfaited to the King but lawes of men are like cobwebs little flies hang fast great flies breake forth But let men winke at this sinne of blasphemy of periury and suffer it to goe scot-free yet God will not put it vp so the the periurer sinneth against God and who shall pleade for him It is reported in the Acts and Monuments of the Church and Mr. Foxe takes the story out of Eusebius that when Narcissus a good Bishop of Ierusalem intended to accuse three notable malefactors of their misdemeanors they dealing as that lewd husband who hauing disordered himselfe abroad lost his mony at dice and wasted his goods and now thinking his wife would be in his toppe comes home and begins to chide first thought to preuent his accusations by accusing him first and laying a grieuous crime to his charge and to get credit to their accusation each of them bound it with their seuerall oathes one wishing to be consumed with fire if it were not true an other to die of some grieuous disease the third to loose both his eies Narcissus seeing three to one was oddes gaue place but what became of these periured fellowes the first was consumed by casulaty of a sparke of fire he his family and all that he had the second was taken with a strange sicknesse from top to the toe which brought him to a miserable end the third seeing Gods iudgements vpon his brethren in euill confessed the fault for which he continually shed such abundance of teares that he wept out his eyes In latter time within the memory of man the eleuenth of February Anno 1575 A certaine woman her name was Anne Aueries forswearing her selfe at a shop in woodstreet of London praying God shee might sinke where shee stood if shee had not paid for the wares shee tooke fell downe presently speachles and with horrible stincke died Thirdly this serueth for our instruction to teach vs to sift our words to let them be prius ratione quam prolatione prius ad limam quam ad linguam for the tongue is placed neare vnder the braine and vnderstanding parte as at the feet of her schoolmaster that it might not run before the wit and the heart is counsailor to the tongue that it might haue a good guide aboue and beneath sport thy selfe with oathes thou makest sport with l Iud. 17. 30 Sampson who will pull the house about thy eares set thy selfe against heauen and curse God thou dealest with fire which will burne all that touch it m Heb. 1. 7 he maketh his Angels a flame n 12. 29. and himselfe is a consuming fire hold vp a staffe the dogge is afraid here God holds vp his rod here a Lyon roareth in the forrest and who will not bee afraid here is a snare set and he will not take it vp vntill he takes the blasphemer in it Againe this serueth for confutation of such as make no reckoning of an oath as Lysaâ—der who being charged with the breach of the league whereunto he was sworne in Miletus answered tush we may goe beyond men and beguile them with oathes as with aples and trifles we traine and deceiue little children againe such as though they thinke they must keepe touch with others yet they thinke they may breake their oath with Infidels as Thyestes in the Poet Ego vero fidem neque dedâ— infidelâ— cuâ—quam neque do as though Gods Maiesty did depend on mens deserts and they might abuse his name to wrong those which do not giue God his right 3. such as hood themselues with Hypocrisie who haue a double heart whose hearts and tongues are not made of the same flesh who vse congruity in thought but in word commit solecisme whose mouthes belye their hearts as their fingers belye their mouthes who harken to Gregory the 13. who sending certaine tokens to such as were to be reconciled to him did set downe in them this goodly poesie fili da mihi cor sufficit such a one was he which said iuraui lingua mentem iniurataÌ„ gero I meane as truely as a man vpon his death-bed though I speake as falsely as one that maketh Almanacks 4. Such as patronize this sinne with some cunning shift as that Captaine who hauing made a truce for certaine daies brake out in the night saying that truce was made for daies and not for nights And that Romane Souldier who being taken prisoner by the Carthaginians dismissed by Hannihall vpon oath giuen to returne againe to the Campe craftely lest his sword behind him and being gone a little way returned backe to the campe to fetch his sword and now thinking he had performed his oath neuer meant to come there againe but the Romanes sent him backe againe as a periured person for that they thought an oath was so to be performed as he to whom the oath was made did vnderstand the promise Lastly this maketh against the Pope who dispenseth with an oath yea with the oath of allegeance which Subiects make vnto their Prince the law of God bridles the hands from working treason n touch not mine annointed of our selues wee forbeare to Ps 105. 15 touch that which is annointed but if a Caueat be put in wee are the more wary in these words are both these touch not mine annointed It bridles the mouth that we speake not ill of the King p Ex. 22. 28 thou shalt not speake euill of the Ruler of thy people It binds the heart not to imagine euill against him q Ec. 10. 20 Curse not the King no not in thy thought for the foule of the heauen shall carry the voice and that which hath wings shall declare the matter If the eye of Inquisition could extend so farre the Common law would punish treason in the very heart the Ciuill law punisheth with death euen the very thought of bringing the Prince into any feare or danger if it can any way be sifted out when r Hest 2. 21 the two Ennuches Bigthan and Teresh were attainted there was no more put in the inditement then this they meant to lay hands on King Ahassuerus their meaning being found by inquisition they were both hanged on a tree In the French Academy I read of a Gentleman of Normandy who confessed to a Franciscan Fryer that he once was minded to haue killed King Francis the first but afterward was angry with himselfe that such a treacherous thought should enter the doore of his heart the Gray Fryer gaue him absolution but yet went and discouered the matter to the King who sent the Gentleman to the Parlament of Paris there to bee tryed where hee was by common consent condemned to die and afterward put to execution A man would thinke here were binders enough to tye Subiects to true obedience when the law of God bindeth the law of man bindeth when feare of punishment bindeth but besides these their owne oath bindeth which makes

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