Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	child_n	lord_n	praise_v	2,690	5	9.7618	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05280	The first step, towards heaven, or Anna the prophetesse sacred haunt, to the temple of God. Preached at Standish Church in the Countie of Lancaster. By VVilliam Leigh, Batchillor of Diuinity and paster there. With the second edition of great Brittaines deliuerance, newly corrected and enlarged by the author.	Leigh, William, 1550-1639.; Leigh, William, 1550-1639. Great Britaines, great deliverance, from the great danger of popish powder.	1609 (1609)	STC 15424; ESTC S103610	66,134	240

Prince and blessed Progenie the only remaine of our religious hope Nor hath the Lord yet failed vs in his prouidence but his mercie towards vs is stretched out stil fortie foure yeares wee enioyed a peerelesse Prince and a Maiden Queene as was her name so was her nature ordained of GOD to giue vs his peace for so is Elizabeth euen Gods rest But when her glasse was runne and done she must to demurre with death Then I say euen then if the Lord had failed vs in the right of succession we might haue said as Beâ—seba did to Dauid in the like extremitie If thou Lord doe not appoint a successor I and my sonne Solomon shall be reputed vile I say if any Romish Adonias had succeeded Elizabeth all the Protestants in the Land ere this had beene reputed vile but thou Lord God of the spirits of all flesh hast not failed vs but appointed a man ouer the congregation to lead vs out and in that the congregation of the Lord shoulde not bee as sheepe which haue no shepheard And as Moses praied for Iosua so doe we for thine annointed O giue him of thy glorie that all the congregation of the children of Israell may obey And so to come and close with the rest I ayme at hauing passed by the Lords prouidence so many Iordens of dangers and hauing enioyed so many merciful refreshings like the sweet running waters of Shiloas that goe softly by Sion hauing I say bene made blessed by so many deliuerances of old and now by this of new the greatest of all endangered by men but deliuered by God now let vs ioyntly giue him the glory who hath made vs so glorious by deliuerance Dread Soueraigne deare Queene sweet Prince and progenie cast downe your Crownes at the feete of your Sauiour and say Wee haue beene saued by thee Earles Nobles and Barons lay by your Robes of estate with your ensignes of honour praise him who hath preserued you and say We haue beene saued by thee You officers in Court resigne vp your staues into the handes of God and say We haue beene supported by thee Ye learned Bishops and Fathers of the Church slide from your Consistories and say to the great Bishop of your soules Wee haue beene kept by thee Ye Knights Squiers and Gentry of the Land vnarme your selues and with your Crests lay your Lawrell in the lappe of Christ and say Wee haue conquered through thee Thou high Court of Parliament dissolue for a time and say O Angell of the great Counsell we will consult with thee And lastly Thou Lord God of Gods and preseruer of men let there bee silence in heauen for the space of halfe an houre till these Saints praises and praiers be offered vp So shall wee sing with a godly Ouation and a grace in our hearts Kings of the earth and all people Princes al Iudges of the world yong men and maides olde men and babes praise the name of the Lord for his name onely is excellent and his praise aboue heauen and earth hee hath exalted the horne of his people his Saints shall praise him euen the children of England whom he loueth and hath made so glorious by deliuerance Praise the Lord O virgin daughter London Praise thy God O England the glorie of Kingdomes and beauty of all Europes honor for he hath made fast the barres of thy gates and hath blessed thy children within thee hee hath set peace in thy borders and satisfied thee with the flower of wheat Let the praise of God therefore bee euer in thy mouth and a sharpe two edged sword in thy hands to be auenged of the Heathenish Atheist and to rebuke the bloudie Papist such honor haue al Saints And now to speake to you Authors and Abettors of these desperate Treasons Cease your Rebellions lay by your bloudie designes recount with your selues your former both faithlesse and fruitlesse attemptes against the Lord and against his annointed Reckon with your selues your former losses in the yeere 1588. wheÌ„ the windes the Seas Rocks and Shelues fought for vs when the Riuer Kishon swept them away from our English Coast to Dingie Cush in Ireland with a Beesome of such destruction to their great Armadae and frighting to our English Fugitiues abroad of their fauorites at home as by the grace of God hath brought them out of all heart out of all abilitie and possibilitie euer to atteÌ„pt the like Learne what it is to fight with GOD Wee must increase you must decrease for Babilon is fallen so told you by the Angel as a thing already past and done and doubled in speech like Pharaos dreame to tell you of the certaintie and expedition thereof Cease O cease to prouoke the Lord any longer and ende your mallice against his Saints ere malice end you lest hee say vnto you as he did vnto Mount Seir Because thou hast had a perpetual hatred and hast put the Israell of God to flight by the force of the sword in the time of their calamitie when their iniquitie had an end Therefore as I liue saith the Lord God I will prepare thee vnto bloud and bloud shall pursue thee except thou hate bloud euen bloud shall pursue thee God is witnesse before whom I stand in the sight of men Angels that I speake not this to seeke the bloud of any their bloud bee vppon themselues and theirs till they haue dried it vp by vnfained repentance I wish the conuersion of all viis modis by all good meanes I wish our Lawes may still be written in milke and that his Maiesties Royall heart may continue a depth of rare mercie I wish our preaching may sauour peace and that the Magistrate may still strike with a trembling hand Yet giue me leaue to pray withall that the rage of the enemy neuer grow so sower as to turne our milke into bloud mercy into iudgement peace into war sythes into swords and them to be hallowed in the bloud one of another which I feare both must will ensue if they grow so great in the contempt of God so grieuous to their Soueraigne and so intollerable to the State which if they doe then be wise O ye Kings be learned ye that be iudges of the earth Let mercy and truth meet together in you Let righteousnes and peace kisse each orher Take the sword into your owne hands and strike O ye Worthies of Israell for Zeba and Zalmana will neuer be killed by the weake hands of Iethro for as the man is so is his strength The Minister may speake the inferior Magistrate may strike and both with a trembling heart and hand like the child Iethro but assure your selues that Romish Zeba and Popish Zalmana will neuer die till you rise vp and with your owne hands fall vpon them as Gedeon did for as the man is so is his strength Sit in vobis materna pietas

neuer be ended his name is Iohn When God had made Adam and brought him into paradise he suffered him to giue names to all his creatures and for two causes The first that he might distinguish one from another The second that he might haue a property in all and it is thought he gaue names according to the nature of the things Wouldest thou distinguish child from child let their names be significant so did the Iewes of old and it were not farre amisse for Christians to practise the same now that as the Lord hath made them thine by nature so thou should appropriate them his by grace naming them of some great mercy or speciall grace flowing from him That names should be significant it may appeare by the practise of all the godly Adam of red earth so called by God himselfe Eue is Isha which is of man for that she was framed of his rib Cain of a possession for that his father thought he had begotten the promised seed as a repossession of that Paradise which he had formerly lost But when he saw the crookednesse of Cain he called his second sonne Habel which is vanity condemning his owne vanity in his thoughts And it is of speciall note and obseruance that after that he tooke occasion by the names of his children to vnfold the misery of man Sheth a child begotten after his owne image and likenesse as well concerning his creation as corruption Sheth called his sonne Enoch which is desperation Enoch called his sonne Kenan which is dispossession Kenan called his son Mahalaleel which is perceiuing death Rahel yeelding vp the ghost in her painfull trauell called her child Bennoni which is the sonne of my sorrow Of such significant names of mans misery the Scripture is full one I cannot passe in silence to wit of Phinehas wife who wheÌ„ she hard that the Arke of God was taken by the Philistines and that religion was gone she called the child Icabod which is the glory is gone from Israell The Lord grant that wee haue neuer cause so to say so to christen our children or so to sigh to the sorrowe of our sinfull soules when as for our vnthankfulnesse the glorie shall go from EnglaÌ„d The vse of all is this that as nere as we can wee should cleipe our children with significant names such as are no sooner heard but they should make an impression in vs them either of the Lords mercie or our owne miserie But and if we will take in the pride of our harts such names sauoring of flesh and bloud as Dauid did when he called his sonne Absalon which is the fathers peace let vs take heede it fall not out with vs as it did with him for hee became his fathers bane A good aduertisement to see to our names that wee bee not better called then qualified as Absalon was crossing a good name with a bad nature As for prophane names taken from the Gentiles and such as sauour of idolatry away with them as Iupiter Mercurie Venus c. Names we may take of our ancestors so wee follow their vertues as Dauid Abraham Isaac Iacob It is written of one that he was so obliuious that he had forgotten his owne name I feare there bee many such who little regard to follow the vertues of such as they would bee called after yea oftentimes wee heare the sound of our names but we forget the signification Thou shalt bee no more called Iacob but Israel as preuailing with God so said the angell and after Iacob had it he neuer lost it hee neuer forgot it and it was with him as with Scipio Africanus Qui nihil inde praeter cognomen accepisse dicitur he had nothing froÌ„ Carthage but the bare name so what had he or what haue we in this world but a wrastling with God for a blessing The daughter of Phanuel From her gracious name now come wee to the faithfull family whereof she was descended which is here said to be Phanuel A gracious childe no doubt of gratious parents I meane a flourishing branch of a fruitfull tree for Phanuel is Peniel mentioned Gene. 32.30 which is the face of God being the place where Iacob wrastled with the Angell said I haue seene God face to face and my life is preserued In memorie whereof Phanuel learned 3. things notable presidents for fathers of families to follow in making holy their children and houshold 1 The sight of God in his word thus I haue seene God face to face 2 The wrastling with God for a blessing by powerfull prayer and practise of all piety thus I will not let thee go except thou blesse me 3 The assurance of Gods mercie and blessing after such fight contention in these words my life is preserued Let this bee a modell to frame your families by so shall ye bee blessed in all your habitations as was Abraham Cornelius Abed-EdoÌ„ Lazarus at Bethania and Iosua when he resolued said If it seem euill vnto you to serue the Lord choose you this day whom you will serue but I and my house wil serue the Lord. Godlines is great gaine whereunto appertaineth not onely the things of this life but of the life to come Is it gaine you seeke for would you aduance your houses and preferre your children Then liue godlily bring them vp in his feare so shall ye not only honour them in this world but in the world to come I haue beene yong saith Dauid and now am old yet I neuer saw the righteous forsaken nor his seede begging his bread The remembrance of the iust is with praise but the name of the wicked is with rottennesse Let the rule of the Apostle guide you in the bringing vp of your children and familie in nurture holy discipline If there be any that prouideth not for his owne and namely for them of his houshould he denieth the faith and is worse then an infidell Which is true and may be verified not so much of temporall trash as of heauenly treasure eueÌ„ of that which râ—st cankereth not moth consumeth not nor theefe breaketh through and stealeth Men thinke it sufficient if they be godly themselues though their children bee riotous Let Ely his example answere that obiection punished for his impunity let Iobes care of his children banqueting increase thy diligeÌ„ce in feare of their future fall The Senate people of Rome as Tullie recordeth sent euery yeare six of their Princes children to the land of Hetruria there to learne the art of diuination To credit the profession of diuinity then Princes children were sent to see into the entrals of beasts flight of birds our inspection now is deeper and we soare higher euen into the bloudy wounds of a sweete sauiour bleeding on earth pleading in heauen and yet woe is me therefore both meane men and mightie

shall finde that from the first conception of Christ in the wombe to the yeelding vp of his Ghost vppon the crosse In articulo mortis the Crosse was euer his companion his life none other then a painfull passion it hath beene euer in the practise of Sathan to maligne the truth and by all possible and potent meanes to bury the Babe in his birth Gabriel no sooner came from heauen with that ioyfulll message but straight waies hee raised a doubt in the heart of Mary so as shee demurred vppon the point and sayd How may this be Being found with child of the holy ghost Ioseph was iealous of his wife What should I say more Herode was cruell and Bethleem was vncourteous when Christ found more humanity kindnesse with the beastes in the cratch then with men in their Courts Sathan stirred vp the Galileans from a high steep hill to cast him downe headlong The Gadorens to driue him out of their cost couÌ„try The Samaritans to deny him lodging His owne brethren to circumuent him Iewes and gentiles to bandy at his death and to conspire against the truth of his resurrection So as I may well say Inter flagella dat filium He gaue his sonne to the tormentors And the child grewe and waxed strong in spirit and was filled with wisedome and the grace of God was with him Being now fallen into the dangerous daies of the world wherein all the creatures of God are in a wofull declination and there is nothing more geason amongst men then growth in godlinesse I am bold to moue your patience in your wonted piety yet once more to beare with mine importunity whilest I make the growth of Christ a president for your practise and so returne againe to the honor of his Priesthood in whom I told you out of this text three things were of speciall note to proue him perfect man incarnate of the blessed Virgin Mary First his subiection to the law Secondly his subiection to persecution and flight into Egypt Thirdly his subiection to increase in that he grew as a child in body spirit and grace both with God and man Of the two former I haue already spoken now of the last if God wil wherin two things are respectiuely to be considered out of my text That as the child grew in our flesh to make him a perfect man so wee must growe in his faith to make vs perfect Christians And that as our humanity was his to make him the son of man so his diuinity must be ours to make vs by prerogatiue the sons of God And as he through our humanity had feeling of our miseries so we through his diuinity must haue feeling of his mercy If the child increase men may not decrease or degenerate the bowe from the boale the member from the body This child is the boale building and body we must grow vp with him till wee come to bee perfect men euen vnto the age of the fulnesse of Christ otherwise we are but blasted bowes pible stones rotten members neither fit for boale building or body In that he grew it proued him a creature of God by generation of a locall being subiect to alteration like vnto vs in all things sin only excepted In that he grew it ouerthoweth a creation of Christ which some vrge without generation like vnto that of Adam who was made perfect at the first as all other creatures were In that he grew in body and waxed strong in spirit it ouerthroweth the Papists monster of transubstantiation and all power of Priesthood to make Christ of bread or of any other matter or mettle for if he make him he either maketh him a man or a child if a man at the first how then did he grow from a child if a child at the first how then did he grow to a man If Christ so made was a child by generation then the priest was his father if by creation then the priest was his God but he is neither of both but their breaden Christ by vsurpation sitting in the holy places We say Christ was made by the powerfull working of the holy ghost by a perfect generation They say they make him by words of consecration without any generation We say the child was incarnate of the virgin and so grew They say Christ is impanate by them and needeth no growth We say body bloud and bone grewe together in this Child They tell vs nay for the child they make and offer vp is Incruentum sacrificium an vnbloudy sacrifice What should I say more the child we preach is quadratus homo ful of fauour and fairer then the sonnes of men The Sauiour they make hath no spirit life liking or grace ether with God or gracious men The heauen of heauens is his habitation whom we preach and hee sitteth in glory at the right hand of his father A poore box must couer and cary your Gods crouding one another till they moule together and fall to rottennesse But good Lord how long how long shall euil men thus deceiue and be deceaued how long shall the child Iesus be hindred in his growth by such vnkind stepdamsâ— Lurida terribiles miscent acconita nouercae How long shal these vnnaturall mothers make all Nations drunke with the poysoned cup of their popish fornicatioÌ„ But leaue we the controuersie and come we to his misery and much mercy which he would effect by weakest means to the consciences of your Christian hearts who heare mee this day and now answere mee in soule as in the sight of God Ballance the iudgments of our God with the inundation of our sins and whilest we see a growth in both let vs grieue vnder the burtheÌ„ that sin hath increased vertue hath decreased in vs old mercies are wearing out new iudgements are comming on The hand of God goeth forward aboue in this vnseasonable weather nor is it much weakened in his stroke of plague and pestileÌ„ce God grant his hand may likewise go forward in the holy worke of our repentance and that we may growe with the child Iesus to the abating of these iudgements Spes est there is hope for that the Lord vsually coÌ„meth to help when our cause is most desperate when all other succours faile then commeth the suckling child in weaknesse to worke our wonders according to that of Esay 8.4 Before the child shall haue knowledge to cry my father my mother he shall take away the riches of Damascus and the spoile of Samaria We haue stood much vppon our owne strength power and puissance and what is that but as Damascus and Samaria All our good must bee wrought by the weakest meanes and in the growth of a child will be all our gaine Lastly Christ his humanity is cleared in this that he did growe in strength and increased in wisedome and fauour both with God and man But his diuine and

godly nature did not increase or waxed in this world but filled all yet was fined from all it knewe all things and was ignorant of nothing The idle Monks from their dern Cels haue much busied themselues about Christ his miracles done in the daies of his infancy when he was a Babe and a child They haue filled the world with many a fable of his deedes and doings in Egypt Bethlem Nazareth much like vnto that of S. Christopher the gyant who shrunk vnder the burthen of this Babe as they say when he bare the world vpon his backe like an Atlas but leaue we these idle drones in their derne diuinity and be we silent of that whereof the Scripture saith nothing but that of his persecution into Egypt Of his growth in stature with much increase of wisdome grace and fauour both with God and man Moses buriall was vnknowne lest the people should commit idolatry vppon his graue and the Lord would shut vp in like silence what Mary said and the child did in the dayes of his infancy lest the world might bee too curious of that in Christ which little concerned their saluation The aduertisement is good from the spirit of our God The secret things belong to the Lorde our God but the thinges reuealed belong vnto vs and to our children for euer that we may do all the workes of this law And now to shut vp all with the shower of his mercy Exinaniuit se He humbled himselfe that we might be exalted He bowed the heauens took our flesh with our infirmities that he might haue experience of our miseries and though hee were a sonne yet learned hee obedience by the things which he suffered He suffered wearinesse that we might haue rest He suffered hunger that we might bee filled He suffered ignorance that wee might haue knowledge Hee suffered death that wee might haue life And he did endure a crowne of thorne that we might be honoured with a Diademe of glory his strange cryes his salt teares his deepe sighes with many griefes and groanings shew to our solace that wee haue not an high Priest which cannot bee touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne And it is heere foolishly obiected that ignorance and these infirmities could not light vppon Christ because they are the punishments of sin the same may be sayd also of death But rather the Scripture affirmeth that he fulfilled the office of a mediator because what punishment soeuer we had deserued hee tooke from vs and layde vppon himselfe yea euen hell it selfe with all it horrour though some say contrary neither do we think that all ignorance is a punishmeÌ„t of sinne For it cannot bee thought that AdaÌ„ wheÌ„ he was yet perfect knew all things neither doe the Angels beare the punishment of sin when they are ignorant of anie thing They know much but not all for then were they as God they are ignorant of the last day so is Christ as the son of man though not as the son of God And therefore the speech of our Sauiour is indefinite But of that day and houre knoweth no man no not the angels which are in heauen neither the son himselfe saue the father Where as Ciril obserueth in his 9. booke of Treasures Chap. 4. he saith not the holy Ghost is ignorant but the Angels and the sonne neither doth he say the sonne of God but the sonne onely that it might not be grieuous to the Angels men to be ignorant of the last day therefore he saith the son also is ignorant and this is no derogation to his God-head as he was God he knewe it well but as hee was man hee was ignorant of it The vse is good that if Christ was not ashamed to confesse his ignorance as hee was man wee should neuer so stand vpon our learning and skill as to make our selues ignorant of nothing for to be ignorant of that which the Lord will not reueale is Docta ignorantia a learned and a deuoute ignorance Christ grewe we may not wither Christ increased wee may not stand at a stay woe is me to tell all states either stand at a stay or else are in a woefull declination The child waxed we men waine body spirit did grow together in him wee pamper the flesh we pine the soule we are of no growth for godlinesse We might haue been ere this men of might of ready resolution and of ripe iudgement strong as Sampson But Dalila hath cut our haires whereby we are become as weake as water and the Philistines haue put out our eies wee see nothing O tel it not in Gath nor publish it in the streets of Ashkelon lest the daughters of the Philistins reioice lest the vncircuÌ„cised be glad Popery practiseth much and hath mightily preuailed to make at if not to put â—ut the eyes of piety and our dalliance with the pleasures of this worlde in the lap of her delights as with Dalila hath cut off our strength made vs carelesse of our God O tell it not in Gath c. Caleb desired of Iosua that hee might possesse Hebron there to fight with the sons of Anakim for that they were mightie men and gyants And he went with this resolution I am this day 85. yeares old yet am I as strong as I was when Moses sent me as strong as I was then so strong am I now eyther for warre or for gouernment As was his name so was his nature Caleb is steele he grewe in strength with the child Iesus the number of his yeares abated not the vigor of his spirit he chose HebroÌ„ that he might cut off Anakim we flee Hebron for feare of Anakim we haue no courage for the truth Too too carefull we are of our selues and of our children that our bodies and theirs be faireful fashionable and yet al that grace is but grasse but for their growth in godlinesse piety and knowledge of the Lord for their strength in spirit and aboundance of heauenly grace we reckoÌ„ little and we regard or looke after no increase If it please God in iudgment to cut downe our children friends or family in the blade and greeuenesse of their yeares good Lord how then we waile weepe with Rachel for that they are not But when we see them dead in transgressions blasted with sinne shame and ryot we neuer shrinke or sorrow at it but rather solace our selues in the sight of their sinnes Answere me O answere me thou carelesse Christian why art thou so faithlesse in their funerals Quid corpus plangis a quo recessit anima animaÌ„ non plangis a qua recessit Deus Why doest thou weepe ouer the body whereout the soule is gone and mournest not ouer the soule whereout God is gone Fruits of the flesh must decrease but fruits of the Spirit

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