Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	will_n	wit_n	work_v	3,308	5	10.7542	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05404	A sermon preached at Paules Crosse by R. Lewes, Baccheler of Divinitie, concerning Isaac his testament, disposed by the Lord to Iacobs comfort, though it were intednded to Esau by his father; shewing, that the counsel of God shal stand, albeit the whole worlde withstande it.	Lewes, Richard.	1594 (1594)	STC 15556; ESTC S119665	22,088	50

that age of the fulnesse of Christ As touching Isaac who was Gods minister to blesse we see how hee is intangled with an inordinate affection And here let vs meditate ponder how often how sodenly how forcibly our blind affections doe rush vppon vs mooving vs to bite against God and oppose our selves against his wil. As a Bull being chafed pusheth with his hornes so our vnbrideled desires and vnruly affections doe drive and ravish vs in such wise that like mightie Nimrods in the quarrell of the flesh wee dare wage battell against the plaine woorde and spirit of God These affections of ours as the waves and windes the stormes and quickesandes of our soules do so tosse and tormoile vs vp and downe that even the best Pilottes are faine to strike saile and reason it selfe is driven sometimes to forsake the helme I maie resemble our affections to Eli his children whom the father so cockred and forbare that the Lorde tolde him that hee honoured them more then God so deale wee with our affections wee beare with them wee yeelde vnto them we are ruled by them wee dote vpon them As Eli demaunded of his sonnes why they did such and such things said doe so no more my sons it is no good reporte that I heare of you for you make the Lords people to presume against him by traÌ„sgressions but more then speake rough he did not but let them have the ful forth in sinne as if he had chid them with his tongue and striked them faire and softly on the head with his hand so we aske our affections sometimes why they are so vnruly against reason so outragious against gods spirit so offensive to the children of God we bidde them cease but we never bridle them we never restraine them we never hate and abhorre them we let them have their force stil we are soone pleased with them and in so doing we preferre the fruites of our flesh before the fruites of the spirit of God Well Eli did so long cocker his children that they caused him to breake his necke yea the fancies and affections that are nourished in vs and cherished of vs may be so long suffered and these weeds may be so watered that they may bring vs to a worse ende then Eli. A man beeing ledde with his affection doth seeme to deale with reason as perfumers deale with oiles who never cease medling and mingling of them till there remaine no sent of oile at al so the reason of maÌ„ is so medled and mingled with his vaine desires and delightes that there remaineth almost no savour of the spirite at all Plutarch marveiled that the feete of our bodies shoulde bee so readye to goe or to staye when our minde looseth or pulleth backe the bridle and that on the contrarie parte our affections beeing the feete of our soules should carry vs away headlong for any restraint that we can make Whereas imagination ought to rule our senses and reason to rule our imagination and religion to rule our reason now the outward sence carrieth away the imagination the imagination leadeth away reason reason checketh religion apperite overruleth our will Our gratious God hath appointed the soule of man three principal partes in mans body expressing the three Ideas formes of coÌ„monwealthes in one man he hath appointed the king himselfe to wit mans reason to be in the head as in a princely pallace or castle where the senses as domestical servantes should continually attend on reason the king as vpon the only ruler and directer The second part of the minde to wit the quicke active facultie of doing and dispatching al thinges cleaving to the brest and not farre from the head to wit the facultie of anger and the seate of affections hath the Lord ioined with the Prince The third which may be called the vnruly multitude being given to carnal pleasures and corrupt desires is placed vnder the heart stringes and devided froÌ„ the other two The governmeÌ„t of reason is a Monarchia the rule of the ordered affections representeth Aristocratia the administration of the lowest parte is Democratia As reason without affections which are his handes as it were is weake and feeble so the affections without reason are blinde sottish and effeminate The inferiour parts being given to delightes and pleasures are so much the more addicted to contentions from whence are warres and contentions among you saith Iames are they not hence James 4. â—ers 1. even of your lustes that fight in your members If reason and not lust might beare rule the contentions in law would soone be ended But mainetaine lust which is the cause and contention which is the effect must neede ensue The exâ—mples and formes of common-wealthes are plainely represented vnto vs in families and housholdes which are as it were small common-weales The power which a father hath over his children and servantes doth shadow the princely power The rule of the wife over her children and servantes representeth the authoritie of Councellers and Noble men who are associated to the Prince That societie of the brethren or servantes is an image of the multitude The Philosophers haue pronounced mans life to bee of three sortes the first consisting in action the second in contemplation the thirde in pleasures This last which is ledde in pleasures is fittest for the basest sorte as beeing a mere slavery and a beastly bondage to carnall delightes the first which is occupied in action if it want the feare of God is heathenish and vnprofitable the second consisting in contemplation if it want action is idle and vnfruitful If the sonne bee obedient to his father the subiect to his Prince affection to reason if they keepe each one their proper place office without vsurping then is the regiment Monasticall of the soule in the body and Oeconomicall of the father over his children and Politicall of a Prince over his subiectes quiet and orderly but if affection will be above reason if the childe maie checke the father if the subiect maie overrule the Prince if the feete shall direct the heade what maie bee looked for but confusion of head and feete Our affections if we take not heede of them will cause vs to forget charity as Caine did Gen. 4. who beeing angry with Abell gave place to his passion of anger and followed his affection of hatred so farre that he contemned Gods admonition They will cause Eli to suffer his children and servauntes to sinne vnpunished 1. Sam. 2. and David to bewaile that proude traitour Absolon 2. Reg. 19. more then a whole army of good men They will cause Ionas so to sinne for the losse of a wilde gourde Jonas 4. as if either there were no more gourdes in the worlde or no better thing then the shaddowe of a wilde gourde They wil cause Achab to come home to his house with heauy cheere 1. Reg. 17. vers 4. because he caÌ„not get

partridge semblably the vnrighteous person gleaneth in other mens fields and reapeth the harvest of poore men but in shorte time they will flie away for riches haue wings or they wil staÌ„d him in little steede yea they shall rather make against him then for him Now that I may come to the frailty of Isaac having first concluded by the testaments of men which are ordained to end strife among the sonnes of men that the testament of God is appointed to end all contention in the family of God albeit our adversaries the enemies of light and dependers of darkenes bewraying the diffidence of the cause the hard opinion they conceiue of the scriptures doe affirme and avouch the contrary Wee say with Optatus an auncient learned and godly father that we know that Christ hath dealt with vs as an earthly father is woont with his children who fearing lest they should fal out after his decease sets down his wil in writing vnder witnesses if there arise any debate amonge the brethren they goe to the testament he whose worde must ende our controversie is Christ let his will be sought in his testament we are brethren why doe we strive Our father died not vntestate hee made a testament and so died Men do strive about the goods of the dead till the testament be brought they yeeld to have it opened read the iudge doth harken the counsellers are silent the crier biddeth peace the people are attentive that the wordes of the dead may be read and heard He lieth voide of sence and feeling in his grave and his wordes prevaile Christ sitteth in heaven and is his word gainsaide Open it let vs read it we are brethren why doe we strive Let our mindes be pacified our father hath not left vs without a testament he that made the testament is living for ever Hee doth heare our wordes he knoweth his owne words let vs read why doe we strive Yea wee say with that chosen vessell Saint Paul that the testament of God is not only profitable but sufficient and perfect insomuch as if Paul himselfe beeing an excellent Apostle yea if an Angell from heaven should preach any point of faith or rule of life I say not against but beside the scripture let him be accursed The divines of Lovain do cuÌ„ningly expouÌ„d besides the Scriptures to be ment against the scriptures if these men were Doctors of the Arches we should have profounde lawe for so a coosening fellowe might claime 1000. po of a dead mans goods who had bequethed him a legacy of 20. sh the iudges might adiudge at him with safe consciences as not against the testament albeit besides the testament nay they might doe this vniustice to man with far better reason then the Papists doe that dishonour to God by howe much the testament of God is far more absolute then mans and more sufficient to finish al controversies more perfect to direct in faith and obedience Our duty in Christ Iesus is faith working by love faith embraceth souÌ„d doctrine love requireth a godly life soundnes of doctrine is held if truth be taught and falshod refuted godlines of life is kept if a man fly from evil and follow good The holy scripture teacheth the truth improveth errour correcteth iniquitie instructeth to righteousnesse and so containeth the whole duety of man yea even of the man of God in whom greater perfection is required But this wil not they see who being blinded with affection and banded into faction doe labour to dishonour Gods word and to bewitch mens soules seducing the ambitious with promises of honour the simple ignoraÌ„t with osteÌ„tatioÌ„ of learning who coÌ„ceive their hypocrisie to be piety their superstitioÌ„ to be religion their falshood to be faithfulnes their traditioÌ„s to be Gods coÌ„mandemeÌ„ts their indulgences to be Christs pardoÌ„s their holy father to be Christs Vicar vpoÌ„ the earth But to returne to Isaac his infirmity The spirit of God sheweth that wheÌ„ he was old his eies began to be dimme he could not see he was fully resolved and determined to blesse Esau his sonne whom he should have had in detestation because he enstranged himselfe from God and as much as lay in him made the promise of salvation of no effect For what might have become of the Church of God if the stocke of Abraham had ioined with the Canaanites Isaac therefore ought more to have beene touched seeing his sonne to bee so prophane he not only offendeth in not vsing fatherly severity and correction but he so doteth on Esau that by his will this prophane monster should enioy the blessing of God He was no doubt the minister of God and a singular Prophet and led an Angels life among men and yet nowe beeing ledde by his blinde affection having the charge to blesse the chosen of God he dealeth as if himselfe were appointer and author of the blessing God had done him that honour to make him his minister in blessing as to say I wil blesse whom I thinke good but the testimony shal come out of thy mouth thou shalt be my messenger I commit this to thy credit charge as to the warden and keeper of my promise that which thou pronouncest shal be autentike and I will ratifie it in heaven God had done him this honour and yet hee suffereth himselfe to bee so snared in ignorance and seduced by affection that hee swarveth quite contrary from that which his office required and here the Lord wil teach vs that his counsell against mans purpose shal have his effect The Priestes in the lawe did not only offer pray and teach but they blessed the people as figures of Christ The Lord communicateth his benefites and blessings vnto vs by the handes of his ministers Blasphemous are the Papists who affirme that a mortal man may dispose of Gods blessings and graces at his pleasure And cursed are the Anabaptists who refuse the ministery of men and will be taught immediatly of God most fondly refusing inferiour meanes and with wings mounting above the cloudes is not God sufficient say the Anabaptists to instruct vs Is the holy ghost in the handes of men to bestow What neede all this preaching To what ende serveth so much reading Canne not God inspiring vs touch our harts without having our eares so battered with the tongues of preachers but doe not these fantasticall spirites know that God will vse the service of men and yet not be tyed to them Doe they not know that God hath ordained that faith shall come by hearing Knowe they not that Christ hath given some to be Apostles some Prophetes some Evangelists Ephes 4. some Pastores and teachers for the gathering togither of the Saintes for the worke of the ministery and for the edification of the body of Christ how long to endure till we al meete togither in the vnity of faith knowledge of the sonne of God into a perfect man And vnto the measure of

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