Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	grace_n	sin_n	7,550	5	4.8045	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17036	An ansvvere to Master Cartvvright his letter for ioyning with the English Churches: whereunto the true copie of his sayde letter is annexed.	Browne, Robert, ca. 1550-1633.; Cartwright, Thomas, 1535-1603.; Harrison, Robert, d. 1585?, attributed name.	1585 (1585)	STC 3909; ESTC S109433	77,571	102

those that turne from iniquitie in Iacob As againe it is written Walke before me and be thou vpright and I will make my couenant betweene me and thee As who say one condition and part of the couenant is our vpright and good profession So likewise in Ieremie and Exodus the promise of obedience in the people is set downe as one part of the couenant Obey my voyce and doe according to all these thinges which I commande you so shall you be my people and I will be your god or else cursed be the man that obeyeth not the wordes of this couenant For on this condition will the Lorde receiue vs as Paul reasoneth if we come out from among the wicked and separate our selues Then will I be a Father vnto you and ye shall be my sonnes and daughters saith the Lorde Almightie Thus shoulde Master Cartwright haue conferred place with place and haue knowen that the worde is no couenant where the practise thereof is reiected and troden vnder foote neither can men say they haue the couenant of the spirite when open and grosse wickednesse so reigneth in them that there is no power of the spirite to redresse it but it remaineth incurable And so Paul reasoneth that as many as are led by the spirit of god they are the sonnes of god but he sheweth that they are in the state of condemnation and not in Christ Iesus if they walke after the flesh and not after the spirite For there is not the couenant of the spirite where we are not turned from iniquitie as Isaiah him selfe witnesseth and let Zecharie interprete Isaiah whose sheweth what spirite God will powre vpon his house and people namely The spirit of grace and compassion vnto repentance and mourning for their sinnes Likewise Ezechiel doeth giue the proofe and tryall of that newe spirit and newe heart which God woulde put in his people namely this That they should walke in his statutes and keepe his iudgements and execute them and so doing they shall be his people and he woulde be their god Wherefore let not Master Cartwright account so much of the word in their mouthes except as it is written in Deut. it be in their mouthes and in their heartes for to doe it Otherwise Christ wil pronounce of them that in vaine they worship the Lord and so are they false worshippers for god is neere in their mouthes and farre from their reignes They drawe neere vnto god with their mouthes and honour him with their lippes but their heart is far off from him Surely such men are not those burning lampes neither the goldeÌ„ candlesticks he speaketh of but rather as those that will seeke me daily saith the Lord euen as a nation that did righteously and had not forsaken the statutes of their god they aske of me ordinances of iustice they will drawe neere vnto me Yet in the next chapter the Lord witnesseth that there was a great separation betwene him and them so that he was to make a newe couenant with them and they were to turne from their former iniquities or else they could not be his people and Church And therefore when Christ appointeth the Apostles to plant churches throughout the world he appointeth them not to talke of and professe the word in their mouthes onely but he giueth in charge these three things as being the chiefe marks of a planted Church namely preaching the word ministration of the sacrameÌ„ts reformation of life which is the chiefest thing of all to set forth his Church kingdom for he commaÌ„deth to preach and baptize because preaching baptizing is nothing without amendmeÌ„t of life he addeth these words teaching theÌ„ to obserue do all things whatsoeuer I haue coÌ„manded you Therfore as appeareth in the acts of the Apostles was neither the church nor the couenaÌ„ts of the Church established among any but where their good godly profession was shewed and the contrary refused I know M. C. will gainsay that there must needes be hypocrites in euery church sometimes also open breach of gods commandements It is true indeede But yet if any make an open and grosse breach then Paul hath written vnto vs that we company not together with such For if any saith he that is called a brother be a fornicator or couetous or an idolater or a railor or a drunkard or an extortioner c. with such a one eate not The aduersaries replie to this that in deede to eat common bread with such or to partake with them in the feastes of charitie was forbidden which distinction and shift they alleadge out of Caluin But who dare say that the godly wife may not eate coÌ„mon bread with her excoÌ„municate husband or the godly children with their wicked parents or seruants with their masters For otherwise al seruice ministery communioÌ„ in a common wealth should be ouerthrowen And so as Paul reasoneth the godly shuld not be able to liue in the world Who also dare say that when the church held their feasts of charitie they might forbid wicked persons to partake with them in the feastes and yet suffer them to partake in the Lordes-table Nay they kept their feastes and the Lordes Supper together And hereupon Paul gaue this distinction that they should suffer none but breâ—hreÌ„ to ioyne with them in the holy feastes or in the assemblyes which were for ministration of the Lordes Supper but if we will not eate and drinke with sinners in the worlde we must goe out of the worlde Wherefore there is an eating with wretches in the worlde or in worldly meetings and feastings which is forbidden in the Church meetings As if a brother being separate and fallen away should in an Inne or vitailing house sit downe at the table to eate after we and others were set it were vnlawfull to rise from the table because of him yea it were both against common charitie and humanitie and also against the peace communion of a common wealth But of this matter it followeth to speake afterwardes We haste one to others proofes An other proofe is as though it were graunted him that where a preaching minister is there is a Church nay we know that assemblyes of papistes haue preaching ministers and yet are not the church of God And though they be Protestants which haue a Preacher ouer them yet if he for his wickednesse cease to be a brother and they also for their wickednesse be no brethren the preaching Minister can not cause them to bee a Church of God This is manifest before and shall partly also afterwarde be spoken of wherefore I let it passe As for that he saith of some knowledge receiued by a dumbe ministerie and of faith receiued by some further Ministerie it is much like the same tryfling proofe he vsed before and is answered alreadie For we said that the inward faith will not iustifie

his eyes he may well perceiue theÌ„ not only to be vngodly but altogether childish vnlearned Nowe we come to answere other matters which fall out of the former proofes As that he saith the Scribes were altogether deceiued in the Messiah He might rather saye they were ignorant in some mysteries of the Messiah then all together deceiued And so Paul saith of them That had they knowen they woulde not haue crucified the Lorde of glorÃe And Peter also saith That the people did it of ignorance as also did their gouernours Yea the Apostles them selues were a long time ignorant in some mysteries of the Messiah And Christ testifieth that many Prophetes and righteous men desired to see and heare those thinges which the Apostles sawe and heard but did not see nor heare them Yea saith Peter The Angels desire to beholde these thing concerning the sussering and glorye of Christ And therefore Paul calleth this a great mysterie that God shoâ—ld be manifested in the flesh iustified in the Spirite seene of Angels preached vnto the Gentiles beleeued on in the worlde and receiued vp in glorie The Scribes and Pharises knewe that the Messiah shoulde come that he was the holy one annointed of God as appeareth by their answere to Christ. The woman of Samaria knewe that hee shoulde be the annointed Prophet and tell them all things All the Priestes and Scribes knewe that he was borne King of the Iewes that he was the gouernour and high Shephearde of Israel that shoulde feede the people They knewe the prophecies that were of him that are written in Daniel in Micah in Isaiah in Ieremie and the rest Both they and the people coulde readily rehearse such prophecies at their fingers ende as where he shoulde be borne whose sonne he was what was his office what great workes he shoulde doe what saluation he shoulde worke to his people what sufferinges he should endure and what shoulde be his glorie But Master Cartwright sayeth They knewe not that Iesus was the sonne of God neither howe the Godhead and manhoode shoulde bee together as in one I answere that no more did the Apostles for a tyme neyther can any man search this mysterie to the deapth For Thomas and Philippe knewe not as we may reade in Iohn How Christ shoulde ascende into heauen to his father and come againe that the Father shoulde be in the sonue and the sonne in the Father Peter also and the rest were ignorant in such mysteries as appeareth in other places Yea they dreamed of a worldly kingdome and a worldly deliuerauce which shoulde be by Christ as is manifest in the Actes and in Luke Wherefore though they beleeued not that that Iesus which was then come in the flesh was the Sonne of God yet they beleeued and knewe the prophecies Namely that he was to be called Immanuel that is God with vs. Againe they knewe another prophecie of Isaiah That he shoulde be called by Name Wonderfull Counseller â—he mightie God c. that he shoâ—lde sit vpon the throne of Dauid and vpon his kingdome and his gouernement shoulde haue none ende They knewe of whome that prophecie was giuen in the fourescore and nynthe Psalme Hee shall crye vnto me thou art my Father my God and the roâ—ke of my saluation also I will make him my first borne higher then the Kinges of the earth Therefore they coulde not bee ignorant that the Christ was the Sonne of God They knewe also that they were to trust in the Sonne as it is written Thou art my Sonne this daye haue I begotten thee Kâ—sse the Sonne least he be angrie and ye perishe in the way when his wrath shall suddenly burne Blessed are all that trust in him So they well knewe that as hys wrath was destructioÌ„ so to trust in him was blessing and salutioÌ„ sTherefore it is not truely sayd that they were altogether deceiued in the Messiah Rather it is true that they were ignorant but in these two poyntes First howe that particular man being so poore despised and afflicted shoulde be the Messiah and secondly howe he being man shoulde be God also and come downe from heauen to be Manna for the people So then so long as they helde the generall fayth and beleefe concerning the Messiah and were ignorant whether that particular man was the Messias I say this ignoraunce for the time was no open ouerthrowe of any grounde of Religion For the Apostles were commaunded not to preache Christ particularly to bee the Messiah till after his resurrection And the fayth of the holye Fathers before time suffised to saluation though particularly they knewe not Christ neither receiued the promises as sayeth the text But sawe them a farre off and beleeued them and receiued them thankefully Whereas the wordes are that they receiued not the promises and yet receiued them thankefully it is meant that they receiued not the particular perfourmance of those promises in Christ but onely the bare promises that were afterwarde to be fulfilled In this fayth they dyed sayeth the text and yet no doubte they were saued Therefore it was not this particular ignorance that condemned the Pharisees but their frowarde refusing of a further knowledge If Ma-ster Cartwright say that they being so frowarde yet the faithfull did ioyne with them it is manifest to the contrary For the holy Ghost commaunded them to saue them selues from that frowarde generation and so they did For they ioyned with the faithfull onely and of the other sorte sayeth the text meaning them which beleeued not durst no man ioyne him selfe to them And the man whome the Pharisees did cast out or excommunicate chrâ—st tooke him vnto him as his disciple Whereby it is manifest that Christ both despised and condemned all communion in the Church with such of them as were persecuters Wheseas Master Cartwright sayeth that the Scribes and Pharises taught iustification by workes he hath graunted before that preaching false doctrine they were not to bee heard and therefore the dumbe ministers being no preachers at all are not to bee heard But if they taught that doctrine yet they taught but a true doctrine except they taught it as our Papistes doe at tthis day For the Scripture sayeth That the man that shall doe the workes of the lawe shall liue in them or haue life by them So then hee that can keepe the Lawe without breach of the lawe shall be iustified by the Lawe But Master Cartwright can not prooue that it was a common doctrine among the Pharisees that any man coulde keepe the Lawe without breach thereof Yea there is proofe to the contrary For the chiefe Priest did once euery yeere offer a sinne offering to make an atonement for him selfe for his house and for all the people Likewise were sundry other offeringes and sacrifices obserued

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