Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	holy_a	scripture_n	6,955	5	5.9774	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68146	A theologicall discourse of the Lamb of God and his enemies contayning a briefe commentarie of Christian faith and felicitie, together with a detection of old and new barbarisme, now commonly called Martinisme. Newly published, both to declare the vnfayned resolution of the wryter in these present controuersies, and to exercise the faithfull subiect in godly reuerence and duetiful obedience.	Harvey, Richard, 1560-1623?	1590 (1590)	STC 12915; ESTC S117347	120,782	204

hath in vs he can doe it because hee is stronger then Satan the prince of the night who like a tyrant holdeth vs in manacles and fetters he is stronger then this iaylor stronger then his prison stronger then his bandes and can redeeme vs and his will alone is greater then all treasure to pay all fees and ransoms whatsoeuer and as he both can and will so he may redeeme vs by the law of propriety and the lawe of propinquity for as by the lawe of propriety â— king may redeeme his captiuated subiects and a maister his seruants so may Christ redeeme vs which obey and serue him Ã´ Iesus make vs thy true men and as by the lawe of propinquity a father may ransome his sonne and one brother another whether they be fathers or brothers by bloud or religion so may Christ in the same respects of consanguinity and affection ransome vs who by a louing protection is our father by his familiar kindnesse our brother Ã´ Iesus feed all duties and loues in vs. Thus the first and principall causes of our deliuery are iust and lawfull in Christ as the meanes and concurrent causes are allowable in our selues according to S. Chrysostomes collection That our sinnes are taken away by confessing them to God Esay c. 44. v. 21 22. by forgiuing iniuries to men Math. c. 6. v. 14. by almes and liberality Dan. c. 4. v. 24. by continuall praier Iam. c. 5. v. 16. by fasting and turning vnto God Ioel. c. 2. v. 12 18. Yet these are but apprehensiue and declaratiue causes of our iustifying and sanctifying and Christ alone is the consummatiue and perfectiue cause of all as a learned writer distinguisheth briefly and subtilly because he is sufficient and our goodnesse but straw without him as Luther termeth it for so I may best take that word Stramineam which Bredenbachius casteth so fiercely in his teeth Sententia de dissidijs Ecclesiae componendis fol. 35. and perhaps taught Campian to make his gloze Seeing then we receiue this great and incomprehensible benefit by Christ euen the benefit of our deliuery what kinde of deliuery is it which wee enioy Is it a deliuery by voluntary manumission not so for neither the flesh nor the diuell are of that nature to surrender vp any thing with a franke and willing mind but they are couetous and must be constrayned Is it a deliuery by exchange and commutation not so for Christ will neuer leaue or giue any hostages to the diuell Is it a deliuery by a price and payment so it is a deliuerie But this price is paid to God our king not to Satan Gods Iaylor you are bought with a great price saith Paul 1. Cor. c. 6. v. 20. with the precious bloud of Christ saith Peter 1. Epistle c. 1. v. 19. and without shedding of bloud is no remissioÌ„ and without death no testament being without force so long as he that made it is aliue Heb. c. 9. v. 17 22. Is it a deliuery by force and compulsion so it is a deliuerie as when a strong man keepeth a house and a stronger then he commeth in and taketh what he wil out of the house Luke c. 11. v. 22. Thus we were in the Lions mouth readie to be deuoured but Iesus brake the iaw of the Lion asunder as Dauid saued his sheepe 1. Kings c. 17. v. 36. thus we were bondmeÌ„ but now are we free meÌ„ as IsraÃ«l came out of Egypt Exo. c. 12. v. 41. thus we were woful miserable but nowe are wee ioyfull and blessed in our saluation as Ioseph came from prison Gen. c. 41. v. 14.38 Then for whose sake hath he redeemed vs but for his owne for if we liue we are Christes if we die we are Christes if we are his then must we liue after his will not our own will if we are his then must we serue none but him that saued vs Be not the seruants of men saith Paul 1. Cor. c. 7. v. 23. if we are his it becommeth vs not to iudge our brethren who art thou saith the Apostle that condemnest another mans seruant hee standeth or falleth to his owne master not to thee Rom. c. 14. v. 4. So wee are Christes for he hath bought vs not to raigne ouer vs but that we should liue vnder him In that he bought vs he shewed his loue and in that he stayed so long ere he bought vs he approued his wisdome Hee came in good season in the fulnesse of time saith Paul Galat. c. 4. v. 4. in the last dayes saith Esay c 2. v. 2. in the latest times for our sakes saith Peter 1. Epistle c. 4. ver 20. for by that time the greatnesse of sinne which had so many yeares in growing made playne the corruption of mans nature to make man humble by that time the immeasurable mercie of God appeared which spared the liuers of so many ages to make man thankfull by that time the faith of the godly was throughly sharpened and their hope at the highest point after so long a trial therof to make man constant by that time the disease of sinne was so ranke and desperate that mans knowledge and foresight being at an end the glorie and maiestie of God might more aboundantly be seene in curing such a maladie and so vast a sinne to make men obedient yet must wee not be too busie in searching out those thinges which God will haue secrete but take heede of climing too high of wading too farre of too much diligence leste we be smitten as Vzzah was for touching Gods arke and die as Vzzah died for being too bolde 2. Kings c. 6. v. 7. The secrete thinges belong to the Lord our God saith Moses Deut. c. 29. v. 29. and S. Paul teacheth our extreame Quaestionists a good non plus whereof they shall neuer be ashamed Rom. c. 12. v. 3. What neede we any more determinations and conclusions vpon this commendatorie sentence of Iohn effectiue propertie of Christ If Iesus onely taketh away sinne how can the Church say I forgeue sinnes and geue absolution seeing the Church is the expositor and messenger not the Lady and correcter of the scripture she may bid vs hope for remission of sinnes by faith in Christ she may warrant vs that if we repent beleue our sinnes are forgeuen vs but there lie her boundes and that is all she can doe vnlesse she dareth arrogate to herselfe the worke of the holy spirite of God I omitte some conclusions purposely if Christ be a lambe herein we acknowledge his humanitie and bodily substaÌ„ce or els he cannot be called a lambe and so doeth his incarnation his natiuitie his growing his eating his drinking his sleeping his weeping his groning and other his actions and passions proue and conclude him to be a man The word was made flesh saith Iohn c. 1. v. 14. made not by confusion of substance but by vnitie of person not by conuersion of the Godhead into flesh but by taking

keepe them from blame and shame before God seeing he came apparantly into the mids of his owne and his owne receiued him not But be they hote or key cold be they carefull or carelesse be they Gods friends or the Diuels feends be they one or other or neither or all Iohn preacheth to them all at once and teacheth one with another excepting against neither and accepting of al as of one he will graft this science of Christ into the true oliue and if the body caÌ„not nourish it hee will remoue it into the wilde oliue tree he offereth them the sauour of life the Sauiour of the world but if they refuse him he turneth to the GeÌ„tiles if the children of the family will not eate their bread giue it to the poore that cry out for hunger at the dores if the true and next legitimate heyre be dead raise vp another heire by adoption if the common directest path be stopped vp all is plaine ground open way in the valley of Bethabara and God is not tide to any man or to any way vnlesse he be his man and it be his way for if once he be Gods chosen seruant and once in Gods booke of life if God shall once say Thou art my sonne and I wil be a father to thee then if euery haire of his head were a Cayn and euery pore of his body a Nymrod though euery drop of his bloud be an Ammon euery blast of his spirit the seuen spirits of Mary Magdalene his haires shal be washed his pores clensed his bloud purged his spirit purified and all his inward and outward man made a liuely sacrifice of a dead a holy oblation of a defiled an acceptable and gratious sauour of a putrified and noisome smell and in a word to Gods children chiefly is this doctrine appertaining which S. Iohn deliuereth here behold the Lambe of God that taketh away the sinne of the world to them specially is it spoken which are written in Gods eternall Register whose faith is euer liuely mouing working neuer idle A foundation surely grounded is not easily remoued but a building vpon sand is soone ouerturned that is bred in the bone wil neuer out of the body but an outward maladie is soone cured a Iewish father maketh a Iewish sonne as the scholler is taught so he beleeueth as the blinde is led so he walketh an owne counteth night as day and the Iewe loueth his owne darkenesse more then the light of Christ and the fault is not in the day but in the oule when Gods holy spirit forsaketh a man he goeth and wandreth he cannot tell whether but is compared to swine that tread vpon pearles to beasts that perish the Iewe will be obstinate in his superstition and wilfull in his blindnes as the Aethiopian will euer be blacke and the diuell a liar at euery hand a reprobate sense may be reproued but neuer amended a peruerse opinion wil very hardly leaue a peruerse and crooked minde superstitious premisses alwaies drawe after them superstitious conclusions Iewish and vncharitable presumptions make Iewish iudgements vnkind and vnchristian thoughts beget vnkind and vnchristian censures a preiudicate minde can neuer determine rightly a purposed inuectiue is commonly more affectionate then reasonable though a voice from heauen approue Christ the Iewish voice in earth will reproue him and his by hooke or by crooke probably or impudently euen Martinlike if the diuell once set in his pawe all the whole house will smell of his rankenes one morsell of leauen leueneth the whole lump of dowe then beware of the leauen of the Iewish Scribes and Pharisees that write vnrighteousnesse and boast of leesings Historians say that the crow and the ape suppose presume their yonglings are faire and so perhaps they are in their kinde but who else will say so besides the crowe and the ape Mercury in his methode imagineth selfe-loue to walke in a gallery beset and hanged with seeing glasses wherein she may view and vaunt hir owne pecock feathers I cannot stand now vpon this common place of wilfull and Iewish obstinacie mixed with hautie and Iewish self-loue the truest historie and poesie in the world is the historie and poesie of the Bible that teacheth the truest and surest beleefe and the truest beleefe neuer refuseth the right sentence or hopeth for more truthes then one faith tempered with charitie pearceth the cloudes and loue among brethren is a sweete smell in Gods nostrels the loue of Iesus is more sweet then the loue of all women for he shall neuer repent himselfe of his loue that loueth Iesus he came to vs as a frend he dwelt with vs as a brother he died for vs as a mother in trauell he rose for vs as a God he ascended for vs as a Captaine a captaine to leade and defend his christian Souldiers to loade and oppresse his Iewish enemies must therefore be loued with the loue of all frendes of all brothers of al children of all creatures of al seruants and souldiers in the whole world from the first day to the last There is but one world but one sunne but one king and but one Messias and Sauiour greater then the world cleerer then the sunne stronger then king great without fault cleare without spotte strong without change the world of ioy the sunne of righteousnes the king of peace let vs goe out of this world and dwell in that world walke in that light obey that king but first follow the counsel of Iohn-baptist and beholde behold the lamb of God that taketh away the sinne of the world and then dwel with him walke with him and obey him Thus for vpon the first part of this text which is the historie Now followeth the doctrine which the wicked heare and marke not or if they marke it they soon forget it if they remember the word it taketh no roote in their hearts or if it be rooted it rotteth and withereth at the last and scarcely bringeth foorth the least tokens of regeneration but geueth leaues and no fruite and is therefore cursed with Christes owne curse as the Fig-tree was cursed for bearing no figges Marke c. 11. ver 13 21. Who then must cheefly wey and examine this sentence of Iohn-baptist Let all those that delight in their saluation behold this lambe of God with louing eye and constantly perswade themselues that he taketh away the sinne of the world let all such as loue their owne liues consider this sentence throughly deepely from which al meditations and prayers are growen and vpon which all the bookes and volumes of holy writers and godly learned fathers are buylded written for as al their works belong to the two testaments the old and the new so the two testamentes are singularly belonging to this one sentence But to leaue the longest and largest obseruations it shall suffice to set downe a compendious and if God will a fruitfull exposition Behold saith the Baptist behold with ioy awake

and a sodaine vtter destructioÌ„ and ouerthrow menaced against Babylon for a time the Lady Empresse of the world that is Rome A notable caueat for Antichrist that is the Pope and his adherents if they would be so graciously wise to foresee and conceiue their owne miserie and destruction but it is said in the very same chapter v. 10. Thou hast trusted in thy wickednes and hast said no man seeth me but thine owne wisdome cunning hath deceiued thee and so forth And no doubt euen so it goeth with all the meÌ„bers and impes of Antichrist in what degree soeuer that any way oppose themselues against Christ or any way blaspheme and deface the lamb of God they may seem wise and cunning in their owne eyes in their owne stubburne wilfull conceite but extreme ruine and miserie and perdition is the finall reward of all such wisdome and cunning euen in the mightiest Lordes and Princes and Emperors and Popes of the worlde For euery one that heareth my word and doeth it not saith Christ himselfe Math. c. 7. v. 26. shall bee likened vnto a foolish man that buylt his house vpon the sand and the rayne descended and the floods came and the windes blew and bet vpon that house and it fell and great was the fall of it Euery one saith Christ how great so euer he otherwise seemeth to the worlde euen the great Turke euen the great Pope euen the greatest of all amongst the greatest of all A foolish man a foolish end a proud man a proud end a wicked man wicked end an vngodly and godlesse man a wretched and horrible end full of all woe and vtter destruction both of body and soule Men cannot gather grapes of thornes nor figs of thistles saith S Luke c. 6. v. 44. Good brethren let vs actually and particularly apply this generall doctrine vnto our selues whereof otherwise we haue no proper vse but a common wandering thought voyde of that singular fruite and effect which the word of God is to worke personally in euery one that hath his name registred in the lambs booke of life Let vs geue diligent eare vnto Christes worde and follow the same accordingly least we be truely coÌ„pared to that foolish buylder Let vs harken vnto him with the house of Iacob and the remaynder of the house of IsraÃ«l who hath borne vs from our mothers wombe and brought vs vp from our natiuitie who hath nourished vs defended vs saued vs taken away our sinnes and made vs blessed for blessed is the man vnto whom no sinne is imputed Let vs vnfaynedly faithfully imbrace our redeemer the Lord of hosts the holy one of Israel who hath reuealed and shall reueale the filthy fornication of Babylon as he hath confounded and shall confound the outragious pride of that citie and aduaunce his mount Sion aboue the mount of Esau or the tower of Babell Vpon mount Sion shall be deliuerance and it shal be holy and the house of Iacob shall possesse their possessions and the house of Iacob shall be a fire and the house of Ioseph a flame and the house of Esau as stubble and they shal kindle in theÌ„ and deuour them there shal be no remnaÌ„t of the house of Esau for the Lord hath spoken it saith Abdias v. 17. Let vs remember what S. Iohn writeth in his Reuelation c. 17. v. 14. c. Ten kings shall giue their strength and power vnto the beast which ten kings shall fight with the lambe and the lambe shall ouercome them al for he is the Lord of Lords and King of Kings they that are on his side are called and chosen and faithfull Let vs assure our selues that he it is and none but he that can and will mightily deliuer vs from the forenamed mischiefe and perdition threatned by the prophet Esay and all the rest of the holy prophets Let vs continually call to minde that godly and heauenly counsell of S. Paul Coloss c. 3. v. 8. put ye of al wrath all fiercenes maliciousnes blasphemy filthy communication out of your mouth lie not one to another seeing ye haue put of the old man with his workes and haue put on the new man which is renewed into knowledge after the image of him that made him where is neither Greeke nor Iewe circumcision nor vncircumcision barbarian Scythian bond free but Christ is all in all O let vs euer and euer meditate vpon this and such Christian instructions Ã´ let vs euer and euer practise them and performe them to the vttermost of our indeuour power in Christ in whom onely we are powerable to doe his gracious pleasure and to make our selues ready for our inheritance in his most blessed kingdome Let vs daily and howrely looke to our selues pray for our selues and pray for one another that we be not led into temtation but deliuered from euill and namely from the forenamed horrible euill of blasphemie idolatrie infidelitie Paganisme Atheisme and all such like diuelish abhomination the very worst and most damnable effect of Antichrist himselfe of Belzebub himselfe Let vs humbly and zealously pray vnto Christ to make vs like that wise man in the gospell after S. Matth. c. 7. v. 24. which built his house vpon a rocke and the raine descended and the flouds came and the winds blew and beat vpon that house and it fell not because it was grounded vpon a rocke euen the word of Christ the voice of the lambe the gospell of saluation true faith with true charitie good beliefe with the effect of good workes as the good fruit of a good tree according to Christs owne preaching in his gospel in the same chapter v. 17 18. Let vs studie not to be seruants and schollers of infidels but the sonnes of the prophets euen such sonnes and disciples of the prophets as Samuel taught at his schoole or vniuersitie at Naioth in Rama 1. Kings c. 19. v. 20. and as the two most wonderfull prophets Elias and Elisaeus taught in their cities and vniuersities at Bethel and at Iericho 4. Kings c. 2. v. 3 5. and as such other godly prophets taught in their seuerall schooles townes and namely the most noble euangelicall prophet Esay who is reported to succeede Elisaeus in that most worthy propheticall function Let vs not beleeue euery spirit but prooue and discerne the spirits whether they be of God or not for many false prophets are gone out into the world hereby shall yee know the spirit of God euery spirit that confesseth that Iesus Christ is come in the flesh is of God and euery spirit which confesseth not that Iesus Christ is come in the flesh is not of God and this is the spirit of Antichrist of whom ye haue heard how that he should come and euen now already is he in the world saith S. Iohn 1. c. 4. v. 1 2 3. where he also addeth this ioyfull comparison v. 4. Little children ye are of God and haue ouercome them that are not

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