Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	appear_v	country_n	great_a	175	3	2.1549	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01012	A vvord of comfort. Or A discourse concerning the late lamentable accident of the fall of a roome, at a Catholike sermon, in the Black-friars at London, wherwith about fourscore persons were oppressed. Written for the comfort of Catholiks, and information of Protestants, by I.R. p	Floyd, John, 1572-1649.	1623 (1623)	STC 11118; ESTC S120899	43,744	60

and S. Cyprian beareth witnesse that in all kind of calamityes famin Pestilence sacke of Cittyes shipwrackes Earthquakes c. Christians were destroyed coÌ„sumed without exception as much as any other By which Mischances the hartes of Infidels were hardened against Religion euen as much as new Sectaries are in this Age wherof Origen liuing at that tyme doth complayne in these wordes Denuo calumniatores nostritantorum motuum causamin multitudineÌ„ Fidelium conferre coeperuÌ„t quod non impugnemur Ã Principibus sicut superiori tempore Heere agayne our calumnious Aduersaries layd the cause of so miserable mischances vpon the multitude of the Faythfull dayly increasing because now we are not persecuted by our Princes as in former tymes Behold the auncient language of Infidelity which heresie especially by hipocriticall Purity now hath made the vulgar English of our Country wherby it may appeare that both Pagans and Puritans impugne the same Church and that both are moued to speake by the same spirit seeing they vtter their mind so iust in the same forme of wordes Neyther was this the first insultation of Infidels ouer Christians in that Age in regard of mischances nor was this the first occasion they tooke of hardening their harts as stone agaynst them A little before happened the lameÌ„table murder of Alexander Seuerus a most iust Emperour Lampridius in Alexandro a great admirer of Christian Religion yea Mammea his Mother was esteemed a Christian He kept in his Cabinet a picture of Christ he exhorted Pagans to imitate the sanctity of Christians when men were punished for any crime of inâ—ustice he did vse by the voyce of the cryer to proclayme that Christian sentence Quod tibi non vis alteri ne feceris Finally he was resolued to haue built a Temple vnto Christ where Christians might worship him but the Pagan South-sayers opposed against it affirming euen as heresy now doth for all errour is guilty to its owne weaknes OMNES Christianos futuros reliqua templa deserenda Lampridius in Alexandro that then all would become Christians no other Temple be frequented When I say this iust and good Emperour such a louer of Christians was slayne a most horrible earth-quake following therupon in most partes of the world by which Christians were particularly consumed it is incredible what an out-cry and vprore was raysed by the seditious worshippers of false Gods agaynst them wherof Origen then also liuing maketh mention complayneth saying Earth-quakes happen euen also amongst vs in sundry places Origen in Ioan. tom 28. with the ruines of houses swallowing vp of many people the impious deuoyd of fayth crying euery where that to punish Christians such earth-quakes are And not only these Firmil in Epist ad Cyprian quae est 75 inter Ep. Cyprian but they that seemed wise did in publicke affirme that these Earth-quakes in regard of Christians were caused Firmilianus a Bishop liuing in that Age affirmes that such miseryes and strange vengeances some of them were priuatae Christianis fell vpon Christians only as also Origen insinuats in the former wordes euen amongst vs earth-quakes happen And Firmilianus addeth that these earth-quakes were raysed by the inchantment and witchery of a woman professing her selfe a Christian and a Prophetesse being as it is likely of Montanus his sect which then was in strength Who will not wonder at Gods holy permissioÌ„ that such miseryes should be inflicted vpon Christians as aunciently vpon holy Iob by an hereticall Witch so making Religion a scorne obloquy amongst Infidels As also this our mischance though there was a naturall apparent cause therof yet we need not doubt but Sathan therin had secretly his hand But in these permissions and dolefull accidents we cannot say vnto God Why doest thou so We must with holy Iob and the auncient christians lay our selues prostrate at his feete in the silence and sorrow of soule Iudiciâ— Dei abyssus multa Psal 35. Psal 118.72 drowning our shallow selfe-humane wisdome in the bottomles depth of his iudgments crying as they did with the Prophet Thou art iust O Lord and righteous are thy iudgments And agayne The iudgments of God are iustifyed within themselues though out of themselues and vnto vs their iustification doth not alwayes appeare Of the scandall of Infidels and Heretiks at the lamentable destruction of Nicomedia and Nicea AFTER Constance had set vp the profession of Christian Religion euery where in the world in the dayes of his Sonne Constantius the whole Citty of Nicomedia the place which so many christian Martyrs had consecrated with the precious effusion of their bloud with Earthquakes and fire was vtterly destroyed being then not only Christian but also Catholike or the most part Ammian Marcellin l. 17. as appeares by S. Vrsacius his communion with them in Religion and Prayers This miserable mischance is by Ammianus described in these wordes Straight after the breake of day a suddayne concourse and thickning togeather of darke cloudes tooke away the sight of the sunne which was rysen cleere vnto the world so that for want of light men could not see things that were neere vnto them and which they touch't with their handes Then as if God had resolued to send a fatall destruction vpon them calling the windes froÌ„ the foure coasts of the world for that purpose behold a most horrible fury of stormes inuaded the Citty An hydeous noyse was heard from the mountayns round about shaken with the violence of the winds as also from the shore beaten with the rage of roaring waues Heerupon ensued horrible whirlewindes with such dreadfull shaking of the ground as therewith both the Citty and the Suburbs were ouerthrowne And as a great part of the citty stood vpon the side of hills buildings fell one vpoÌ„ another men languishing away with feare and griefe through the most rufull noyse caused aswell by the cracking of houses that fell on euery side as also with the lamentable cryes schriches of men and women bewayling the losse of parents husbands wiues and children and whatsoeuer else by the band of kindred was neere and deare vnto them At two of the clocke after dinner somewhat before three the sunne shined out of the cloudes cleere and bright as it were smiling at their misery and comming a purpose to discouer vnto them and lay before their eyes as it were vpon a Theater the whole most execrable spectacle of that rufull slaughter Many vnder the ruines pittifully brokeÌ„ chrusht in peeces by the weight of things that fell vpon them Some couered in the rubbish vp to very necke only their heades being out might haue liued if any had giuen them their helping hand who for want of succor perished Others hunge in the ayre vpon the end of beames and rafters which had pierced into their bowels and through their bodyes Many hundreds lay togeather in one heape slayne at one clapp a little before a company of liuing men now nothing

are not we Ministers at all for we are Ministers of those Ministers Therfore out of the principles of Christian wisedome men should rather heare Catholike then Puritan Preachers The third Proposition Protestants by the principles of their Religion See Iohn White his way pag. 126. Euery particular man must iudge of the Churches teaching are bound to heare Catholike Sermons THis I proue because the Iudge is bound by the law of God and man and light of reason to heare both partyes before be giue sentence for or agaynst eyther and to condemne eyther side vnheard is intolerable wronge But euery particular Protestant and euery one of the common people is a iudge appoynted of God hauing the publick authority of Gods spirit speaking openly vnto all in Scripture wherby he may reproue the greatest and most Catholike Church in the world No priuat iudgment but the publicke censure A priuate man may find fault with the best Church pag. 128. to wit the Roman and may find a fault in the best Church in the world to wit the Protestant as themselues most earnestly teach auerring that this doctrine was neuer denyed by any Church but the Roman that knowing her doctrine to be drosse durst not put herself to this triall Therfore euery particular and priuate Protestant is bound by the law of God and Man Grace and Reason to heare the Roman Church as well as the Protestant The fourth Proposition They that heare not our Sermons but condemne vs vpoÌ„ trust of their Ministers caÌ„not be saued THis I proue Because they that built vpon the trust and credit of the Protestant Church and passe not to the triall that they may say of their certayne knowledg this is errour this is truth these cannot be saued This is cleere because none is saued without diuine and supernaturall most certayne Fayth Sine Fide impossibile placere Deo Heb. 11.6 Field in his AppeÌ„dix p. 2. p. 18. but Protestants themselues acknowledge that Fayth built vpoÌ„ the authority of their Church is but humane acquisite and fallible seeing the same may erre therfore they that build vpon the trust and credit of their Church cannot be saued But they that heare not the Roman Church condemne her only vpon the trust and credit of the ProtestaÌ„t for they caÌ„not say vpon their own knowledge that this or that is her doctrine nor consequently that she is in errour Therfore except they heare the Catholike Church her sermons if they can that they may say of their owne knowledge her doctrines are erroneous and theirs the truth Euery particular man must Try all things Iohn Whites way p. 126. they cannot be saued For how can they be saued except they comply with that Precept Try all and hold the best this Precept as Protestants teach being Diuine and such a one as doth concerne euery priuat man Is not the Roman Religion one amongst all Religions that are to be tryed yea the only one amongst them all How then can they be saued that will not try the Roman among the rest that not vpon trust but by their owne triall they may know whether her Doctrine is to be held Wherfore they that reprehend those Protestants for comming to this Sermon are ignorant eueÌ„ in the first principles of their owne Fayth Hence I inferre that our Aduersaries cannot esteeme of this Accident as a punishment of God if without passion they will pronounce sentence by the principles of their owne Religion supposing which is most certayne that the subiect of the sermon was the duty of Charity to forgiue each other to be ready to giue account vnto God wheÌ„ we are called out of the world For what was there in that SermoÌ„ that God may be thought to haue punished by that fall the Doctrine preached the order to preach it being both his owne If this mischance ought to be taken as a token of Gods vengeance agaynst the doctrine of the Iesuits surely God was singularly offended with that doctrine the Iesuit did actually preach at that very instant when by the fall his breath was stopped which was the doctrine of Charity and Peace O heauenly doctrine and O happy breath that is lost in the preaching therof which was the last sermon and Cygnaean songe as of this Father of the Society of Iesus Hier. in ep ad Gal. l. 3. c. 6. so likewise of the Disciple beloued of Iesus whose life ended whose breath expired in breathing forth this doctrine Loue ech other Hence also appeares the vanity of theÌ„ that haue found this farre fecht argumeÌ„t agaynst vs. This accideÌ„t say they happened vpon the Papists on the fifth of Nouember stilo nouo therefore it was a punishment of the Treason they intended agaynst vs on the 5. of Nouember stilo veteri First this their arguing is folly because in their comparison or congruence agaynst the rules of Logick they do transire degenere ad genus that is compare things togeather of different kindes stilo nouo stilo veteri being different kindes of computation So that if we take the thing according to the truth and not according to the sound of words the 5. of NoueÌ„ber stilo veteri is not the 5. but the 15. of noueÌ„ber stilo nouo SecoÌ„dly agaynst this vanity grouÌ„ded vpoÌ„ words without sense we haue an argumeÌ„t inuincible deriued from the first principles of Christianity to wit that God being iust cannot punish men for sinnes they neuer committed but euer detested Now these that fell at this Sermon neuer intended that gunpowder-treason as these accusers bely them nor euer thought therof but with detestation and terrour Therfore certainly God being holy iust did not intend this accident to punish that sinne vpon them Finally what sense or congruence is there in this prouidence for that a sinne commited agaynst Christian Charity many yeares agoe God should now punish men altogeather innocent therof and this in the act of preaching Christian Charity agaynst rancour and malice which doctrine of all other is opposite vnto such execrable vndertakings Some perchance will say that though he preached Charity yet he preached in the Popish fashion that by deedes of charity they merit heauen I do not know if he made mention of merit De Ciuit. l. 2. c. 29. Casta celebritate confluunt vbi audiant quÃ m bene ad teÌ„pus viuere debeaÌ„t vt beatÃ³ semperque viuere mereantur suppose he did Is the sermon and meeting to be censured in this respect Let these censurers receaue their doome by the mouth of S. Augustine They be sayth he impious they are vngratefull vnto God they are deepely oppressed by the wicked spirit who murmure agaynst the chast celebrity of such meetings where men are taught how they are to liue well for the time in this present world that so they may MERIT to liue blessedly for euer in the next world CHAP. IIII. Comfort from the Ends and Intentions of God in this Accident

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