Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	church_n	faith_n	word_n	5,431	5	4.5790	4	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

person from whom it is sent which is here described by three Maiesticall titles First he is called Amen obserued in these words These things sayth Amen Secondly The faithfull and true witnesse Thirdly The beginning of the creatures of God The proposition is the same as in the other Epistles I know thy works This Narration contayneth First a reprehension for a crime which is to be neyther cold nor hote Secondly A demonstration of the cause of the crime which is worldly riches and spirituall pouerty in these words For thou sayest I am rich c. Thirdly The threatning which is of punishment Therefore because c. it will come to passe that I shall spue thee out of my mouth Of the generall proposition I know thy works I haue lately At Lam beth before many right reuerend and learned already intreated as also of the first part of this Exordium to whom this Epistle was written Now resteth Right Honourable right Reuerend Worshipfull and beloued that I speake of the rest of these parts taking the words in order as they lye And first of the Maiesticall titles here giuen to our Sauiour Christ Thus sayth Amen First he is called Amen THis word Amen is a strange kind of speach in the beginning for we are wont to end with the same word that we now begin So as it may seeme by this beginning that we make an end when we doe begin and by this continuing to begin agayne when wee haue made an end as though wee had neuer made an end and neuer begun Yet in this is no preposterous speaking if we marke a diuine beginning for the order of this speach declareth the efficacie of his name and the effectualnes of the name the Maiesty of the Sonne of God whose Name it is For as Amen is here in order first and otherwhere last it resembleth his nature as he is called Isa 41.4 Primus nouissimus The first and the last And as Amen beginneth and Amen endeth so is hee aswell called Reu. 1.8 Alpha the beginning as Omega the ending And as Amen is one word in all languages so is he one and the same in all his Saints Amen as Aretius noteth is vox approbantis fore a word ratifying and willing a thing to be so to ratify and say Amen to all before any thing be done at all and with whom all things are done as soone as he sayth Amen Psal 33.9 He spake and it was done he commaunded and it stood And as Amen is the end finishing and last addition to all sayings so is he sayd to be the finisher of our fayth Heb. 12.2 As the Hebrue word Amen signifieth verÃ² certÃ² proculdubio so is he sayd to bee Amen two maner of wayes First in respect of Gods promise For 2. Cor. 1.20 All the promises of God in him are Yea and are in him Amen vnto the glory of God through vs that is are sealed sure and firme confirmed in him through Gods good will towards vs in Christ lesus Mat. 3.17 This is my welbeloued Sonne in whom I am well pleased Witnessing that though God was displeased for our sinnes sake yet he is well pleased and his wrath appeased for his Sonnes sake For without him we cannot attayne to Gods promise Therefore is he called our peace Ephes 2.14 and our bond Rom. 8.36 Secondly in respect of the trueth of his natures For how could be performed the worke of the worlds expiation vnlesse he had bene both God and man Man to be borne vnder the Lawe God to fulfill the Lawe Man to suffer and God to ouercome Loe then how this word Amen expresseth his nature whilest it setteth him forth to be the stability of all his promises Amen that is to say that God that verity that is eternity that man that is the seat of mercy that nature that is charity that power that is victory that peace that is vnity that life that is felicity being eternall without beginning euerlasting without ending infinite in himselfe the first and the last venerable in his Saints as a Bride in her ornaments amiable in his Church as a father in his charge infallible in his word as a prepotent performer admirable in his works as an Almighty Redeemer imperial in the heauens as a soueraign Commaunder inestimable in the world as an inexhaustible treasure of all the gifts and graces of God The faithfull and true witnesse HEre the latter expoundeth the former Christ the faithfull and true witnesse of God which declareth to vs faythfully the true will of God for in Scripture God is set forth to be the incoÌ„prehensible mind and the Sonne his diuine and heauenly word because as the inward mind is made knowne by the vocall word so the will of God is reueyled by his Sonne Mat. 11.27 And in this sence he is Amen in respect of vs in the other he is Amen in respect of God for that he performeth the word of God and carrieth it as an Ambassage to vs as heere he commeth from heauen and witnesseth to men their vnkindnes and cold affection to God and therfore to furnish himselfe assumeth these adiumeÌ„ts of credit wherwith men ought to be prepared when by the sway of an othe the truth in ballance ought to be poysed The first is faith The second truth The third knowledge Fayth for integrity truth for equity knowledge for certainty for that euery such witnesse must know the matter in question without doubting speake that he knoweth without lying and continue faythfull without corrupting Adhibenda est fides ne testimonium violetur veritas ne mendacij arguitur cognitio ne ignorantia aberremus These 3. properties are deriued from the tongue from the heart and from the conscience he must speake what he knoweth know what he thinketh thinke in heart what hee knoweth by meanes whereof these three parts in man giue due honor to God The conscience by testifying the heart by ratifying the tongue by specifying the truth which is required of three persons First of God Secondly of the Iudge Thirdly of the innocent For God looketh on the heart the Iudge trieth by the tongue and the innocent hangeth on the conscience So that heere we see three notable assistants to confirme credit First an vpright conscience Secondly a faithfull heart Thirdly a true and sincere tongue By whose iust testimony of the truth Gods honour is confirmed the Iudge is informed and the wrong is reformed But if faith truth and knowledge be so necessary in a witnesse of credit what maner of persons are they that for fayth produce falshood for truth lyes and auouch their owne knowledge contrary to their owne conscience and so bring a guilty conscience a false heart and periured tongue to the solemne Iudgement seate where that high God doeth sit as chiefe President and the Iudge as his authorized Lieutenant to heare and trye c. 2. Chro. 19.6 Whereby it followeth that the false swearing wretch doth not

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