Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	see_v	son_n	12,108	5	5.6436	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11532	A conference betvvixt a mother a devout recusant, and her sonne a zealous protestant seeking by humble and dutifull satisfaction to winne her vnto the trueth, and publike worship of god established nowe in England. Gathered by him whose hearts desire is, that all may come to the knowledge of God, and be saued.; Conference betwixt a mother a devout recusant, and her sonne a zealous protestant.	Savage, Francis, d. 1638.	1600 (1600)	STC 21781; ESTC S106433	62,438	140

to the worldes ende Reade I beseech you the chapter your selfe and you shall see the fierce wrath of the Lord against them for this answere and for this doing He sweareth by his great name a dreadfull punishment that he will not vouchsafe to haue his name any more mentioned by them but he will watch ouer them for euill and not for good till they all be consumed by the sworde and by the famine with an vtter destruction This is the liking that God hath of following others before vs and of alleadging their examples without due care and consideration of their doings whether they were answerable to Gods word the rule of his liking and pleasure yea or no. By his Prophet Ezechiel againe he instructeth vs of his pleasure in this matter â— 20. v. 18. and deliuereth it for his absolute commandement In statutis patruÌ„ nolite ambulare vvalke ye not in the ordinances of your fathers neither obserue their manners meaning rashly vnadvisedly hand ouer head without examination howe these ordinances and manners pleased God For so saieth the prophet you may defile your selves either vvith Idols â— .19 or some other thing displeasing to God But if you vvill euer be sure and safe followe the true rule and the onely right vvay I am the Lord your God vvalke in my statutes keepe my commandements c. Which sound counsell the godly father had his eye vpon when he saide Non debemus attendere quid aliquis ante nos faciendum putauerit sedquid qui ante omnes est Christus prior fecerit vve may not regard what some before vs thought meete to be done but what he who vvas before all men Iesus Christ our deare Sauiour did that that is our rule in whatsoeuer we are to imitate him I cannot omit to remember Lactantius his wordes in this matter Deorum cultores libentÃ¨r errant stultitiae favent suae Ã quibus sirationem requiras per suasionis eius Institut l. 5. â— nulla possunt reddere sed ad maiorum iudicia confugiunt quÃ²d illi sapientes fuerint The vvorshippers of many Gods saith he doe vvillingly erre and favour their owne folly of vvhome if you aske a reason of their perswasion and opinion they can giue none but straight flie to the iudgement of their forefathers saying they vvere wise men c. And is not this the verie answer of Romish Catholicks at this day Can they giue any reason a number of them but euen this now mentioned of heretickes and Idolatours I vvas borne and baptized in this faith and mine owne father and mother charged me vpon their blessing to be of this opinion c. they were as wise men and women as we and such like But how good these answers bee you see if you either regard scripture or fathers to be taught by them Lactantius nippeth this folly we see by his words and euer it shall be derided Our soules cost more then that should pinne them on any mens sleeues were they neuer so neere or deare vnto vs. Clemens Alexand hath the like good speach Alii dicuÌ„t im pium est si non colamus ea quae nobis tradita sunt Ã patribus nostris religionem praevaricamur Ã matoribus datam Hac ratione sicuius pater latro fuerit aut sicuius leno Ã patribus sibi traditam consuetudinem mutare no debet nec ad meliorem viam Ã paternis erroribus reuocari Others say it is a great wickednesse if we worship not those things which are by our forefathers deliuered vnto vs and we betray the religion of our fathers but by this reason if any mans father were a theife or a bawde he ought not to chaunge the custome deriued from his father nor be reduced to a better way from his fathers errour Thus derideth he againe this fonde kinde of argument My father did so and so his father before him again therefore I will doe so anÃ¢ vvill not bee persvvaded Yea assuredly thus haue euer all truely instructed derided it And it neuer was nor neuer shall be a fitte aunswere for a childe of God When I thinke of this matter sometimes I make a comparison betwixt the body and the soule and I aske of a Romish Catholicke whether if his father and diuers others of his auncestoures had a bodily disease whereof they died for want of skill to cure it he nowe hauing the same successiuely after them and the cure well knowen would yet wilfully die of his infirmity as his forefathers did rather then swarue from the example and be cured He will answere no. And yet in the matter of the soule which is farre aboue the bodie hath not grace to consider what an absurd answer it is to alleadge his father vnlesse he know by the rule of gods word that his father indeed was to be followed So you see deare mother both your questions answered and how it is no new matter but a very ancient subtiltie to entangle men and womens mindes with the examples of their forefathers because naturally we all reuerence and loue those of whome we are descended But it is no right way For we both may and ought sometimes to dissent from them and yet not sit in iudgement vpon them as though they were damned God beeing indeede able to saue them as we haue heard neither ought we thereby to take occasion of presumption to condemne the grace offered vs though denied to others as we ought not to refuse a bodily medicine to saue our life because our fathers know it not Surely if they had had the light that is vouchsafed vs they would haue excelled vs as farre as angels excell men M. I see sonne gods spirit bloweth where it listeth and happy is the man and woman whose eare he openneth To heare is good and either to stoppe our eaâ—e or to harden our heart with a premeditate opinion is most dangerous for as the Apostle perswadeth to hospitality because so men haue receiued angels into their houses so by hearing is god receiued who made the angels and by refusing to heare the doore is shut vpon him most dangerously and be excluded S. O deare Mother giue your owne flesh and blood leaue with knees of heart bowed before the Lord to reioyce for this your holy speech to praise the name of the most high whose mercy hath neither bottom nor measure and to beseech him for his sweete sonnes sake to goe forward in mercy and pitty towards his deceiued children that they may see their saluation in Iesus Christ embrace the trueth and be saued M. To this your prayer sonne I say with all mine heart amen But yet I haue not done with you I haue heard some say that if this way that you so dislike to follow the church of Rome and to beleeue as we are taught by the successours of Peter were to goe astraie why hath it not beene noted so till now of late yeares Can any of

aside all contention let vs seeke out of those heauenly oracles the assoiling of our questions And of the Arrian herericks who in that counsel were ouerthrown another saith thus Explicantes sacras scripturas illâ—s euertimus Socr. l. 1. c. 6. by opening and expounding the holy scriptures we overthrowe them The like rule was followed at the counsell helde at Constantinople against the hereticke Macedonius that denied the divinitie of the holy ghost neuer mooue question hereof saith Athanasius ad Serapion but learne of the holy scriptures for the onely proofes that you shall there finde are sufficient And in another place the same father saith Scripturae sufficiunt adveritatis instructionem siue institutionem â—â—ra Genâ—es â—â—l Idola the scriptures are sufficient to instruct vs in the trueth Marke I pray you the word Sufficiunt In the other two Councels also of Ephesus and Chalcedon â—vagrius we read of the same course all things were concluded by the wordes of the Evangelists and Apostles The auncient father Origen saith Rom. lib. 10.16 Vnde quÃ m propÃ¨ periculis illi sunt c. See and consider in what daunger they be that haue no care to read the holy scriptures for by the same scriptures onely the iudgement of this triall must be allowed ierom hom 1. And in another place Necesse est nobis scripturas sanctas in testimonium vocare sensus quippe nostri enarrationes sine iis testibus non habent fidem VVe must needes call to witnesse the holy scriptures for our iudgements and expositions without those witnesses carry no credit a notable saying if it please you to marke it And with him S. Austen fully agreeth when he saith ã€ˆâ—Šã€‰ Naâ— Grat. â— Solis Canonicis scipturis sine vlla recusatione consensum debeo Onely to the Canonicall scriptures do I owe my consent without gainsaying The same father againe when he disputed against Petilian the Donatist â—â—c Vnit. Ecâ—les c. 3. said Let not these vvordes be heard betweene vs I say or you say but let vs rather speake in this wise thus saith the Lord. Auferantur de medio chartae nostrae procedat in medium codex dei contra liâ— Pâ— l. 3 c. 6. Away with our bookes and let Gods booke come in place Siue enim de Christo siue de Ecclesia siue de quacunque aliÃ¢re quae pertinet adfidem vitamque nostram non dicamsi nos c. For whether it be of Christ or of his Church or of any thing els what soeuer pertaining either to our life or to our faith I will not say if I my selfe but if an angel from heauen shall teach vs otherwise then we haue receiued in the bookes of the law and in the gospel holde him accursed This is the proofe saith he againe quae nec falli nec fallere potest de peccat mâ—â— remist l. 1. c. 2â— which can neither deceiue nor be deceiued To the verie same effect speake all the fathers I assure you if it were needfull to repeat their wordes I beseech you saith S Chrisostom weigh not what this man or that thinketh in 2. Cor. hoâ—â—â— but touching all things search the scriptures S. Hierom saith Quod de scripturis autoritatem non habet eadem â—acilitate contemnitur qua probatur in 23. Mat. that which is not warranted by the scriptures may as easily be contemned as alleadged And so the rest of the fathers particularly euery one and therefore good Mother weigh it and note it that albeit both heretiques deuills abuse the scriptures by alleadging them to euill endes yet is it the true way and the onely way to be resolued by and to finde rest for our consciences in all matter of controuersie touching either faith or manners so taken so taught so held by Christ by his Apostles and by all the godly fathers and worthy approoued Councels in the world M. I must confesse that if the scriptures bee rightly applyed they are indeede the sure foundation that ought to be stood vpon but howe shall that appeare that you apply them rightly more then those whome you acknowledge heretiques which likewise haue alleadged them S. Good mother giue me leaue to make make much of that which I gaine from you in this conference and to recken it vp as deere vnto my verie soule for the duty I owe you and for the desire I haue that the trueth may be revealed vnto you This therefore now you see and confesse that although all the hereticks in the world and all the diuels in hell should alledge scripture and abuse it yet hath it not bin giuen of God in vaine but serueth as a sure ground of our faith and actions euery thing beeing alowable that is consonant vnto it and that alwaies faultie which is contrarie vnto it and therefore that we ought not to be beaten from it by any deuise of Satan but stedfastly to stick vnto it and euer to depend vpon it as the only sure ancher of our soules in like manner as all those worthy men and Councels before mentioned haue done For what quietnes to my minde like to this Thou Lord hast commanded me thus to beleeue and thus to doe therefore I so beleeve and so doe Interpretatioâ— of scripture Only you sticke nowe at the right application of them and aske howe shall you know that Surely mother you shall know it euen to your full contentment if you will doe as others before you godly and holy persons both men women haue done lib. 83. quaest ã€ˆâ—Šã€‰ Saint Austen saith Solet circumstantia Scripturarum illuminare sententiam The circumstance of the scriptures is vvout to giue light and open the meaning thereof in Esai c. 19 Saint Hierome saith Moris est scripturarum obscuris manifesta subnectere It s the manner of the scriptures after harde thinges to ioyne other things that be plaine Tertullian saith Opertet secundum plura intelligi pauciora The fewer things must be expounded by the moe Hil. de Trin. 9. S. Hilary saith Intelligentia dictorum ex causa dicendi fumenda est the vnderstanding of things spokeÌ„ must be taken froÌ„ the cause of speaking theÌ„ expraepositis consequeÌ„tibus by things going before and following after S Cyril saith Cyr. Thâ—s l. â— c. 2. whensoeuer we woulde vnderstande any place of scripture we must consider three things the time when it was written the person that writ and to whome or of whom and the matter it selfe Many such good rules haue the fathers which as you see greatly help in the thing you desire and which if we vse no doubt we shall finde as they found then haue we the gratious promise of gods holy spirit if we aske it and what a sure guide is that the performance of which promise see in the Gospell c. 24. then opened he their vnderstanding that they might vnderstand the scriptures See it in

Selected quad for the lemma: spirit_n

Text snippets containing the quad