Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	fruit_n	good_a	work_n	6,080	5	5.9885	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04703	The vnitie and scisme of the olde chirche; Unitie and scisme of the olde chirche.	Joye, George, d. 1553.	1543 (1543)	STC 14830; ESTC S104748	16,602	40

muste be kouered with Noes cloke Geneâ— ix For in the scriptures it is inueyed of gods owne spirit more vehemenly and sharplier agenst the euil prelates and worse heades ouer the peple theÌ„ agenst the sely subiectes For these simpilons erre not vtterlye of their owne faute but by the euill ensamples and synful techinge of their prelates naughty liuing of their rulers magistrates whiche seduce the laye people of the Lorde Wherfore the more sinne steketh in theÌ„ the more greuously to be tormeÌ„ted as ye may see it in the .vi. chapter of the boke of Wysedome whiche wold god the Magistratis wold with feare laye before their eyes Ye see now in this tyme verely how that by the beastlye idlenes malice and vngodlines of the bisshops preistes and seclare monkes with the negligeÌ„ce of their captiued seclare sorte the chirche of Christe erreth and strayethe farre from the waye of the trwthe greuously labouring in heuye paynes oppressed of tyranous persecutors and thorowe the faute of these men cheifly Peters pore lytle fysshinge bote is almoste ouerwhelmed with the terrible tempestuous soden sourges Right well therfor do thei which plucking the visar from their faces shew their abhominacion to the peple sharplye rebukinge their vngodlines that these ypocrits once known meÌ„ may be war of them and their doctryne Rebuke theÌ„ therfore for the zele thou hast to the trwth to the glory of god and to thy brothers saluacion And let thy libertye in speking be the libertye of the free benigne spirit rebuke not of malice aftir the fleshly liceÌ„ce of thy nown affected mynde Lette the wordis and wrytingis of the ministers of the trwthe be prudent rather then bolde graue and not lyght ardent not in yre and wrath but in the vehemence of the spirit of god let them be shamfaste modeste in a iust seuerite tempred with holy deuocion and deuoute holines so longe as thou seest them not in a desperat state obstinatly and openly stifnecked agenste gods worde fyghting wetingly to synne agenst the holy goste But yet be thou as Christe ordined the the salte of the erthe that is let thy wordes be quik liuely and sharpe in thy sermons and ernest in thy rebukis be salte sauory and no waterisshe beet For constancy and liberty in speking conciliateth ioyneth autorite to the minister be feruente as Isaye and Paul bid the although some cold softlings and menpleasars earetulers synistrely interprete thy zelous constant feruency to be folissh rasshnes Tell them that god is no slowe auenger of euill he is no insensible stock but as full of eyes as Argos and as clere eyed as the lysarde or slowe worme presentlye and thorowlye beholding them Pharisais Hypocrits and Epicures promes theÌ„seues securite and long lyf but tell thou them with Ioan bapt that the axe is nowe laid to the tree root Which presente wrathe the Lorde in Luke expresseth sainge Wo be to womeÌ„ with childe and to the soukgeuers with their nieples in these dayes for there shalbe great affliccioÌ„ vpon the erthe wrath vpon this peple For thei shalbe smiteÌ„down with the edge of the swerde and shall be led captiue into among all the strange nacions And Ierusalem that is thei that ar now named christians shalbe trodeÌ„down of the heithen Turkes Let vs nowe therfore in tyme christen bretherne fere the lord and walke in his precepts not promising ourselues any securite or longe life in this our corrupcion and synnes for God owr iuste iuge is awake This therfore is my cownsell euen to do penance that is turne quiklye and ernestly vnto owr Lord God and to confesse our synnes to him amend owr liues and to serue him in holines rightwisnes for these ar the frutes of a repentant herte whiche herte thorow faith hathe now trwly coÌ„secrated and geuen herself ouer wholl to god But firste let vs take away the impedimeÌ„ts of trwe repentaÌ„ce as ar securite of loÌ„ge life the opinion of owr owne ryghtwysnes by good workis faith and truste in vayne lies cÌ„ And then teche nothing els to be in owr selues but poison synne and corrupcioÌ„ and that in god onely we haue lyfe and saluacioÌ„ which is not apeaced with externe worshipings and workes dreamed oute of owr own headis Then thonderforthe the feare of the terrible iugemente of god at hande and his present wrath and indignacion redye to be powred down from heuen vpon all vnright wysnes If these things be taught and receiued and the wother impediments remoued we be sone conuerted to god onely workiÌ„g the very godly repentaÌ„ce in the fere of god or els is the axe layid to the root of the tree that is to saye destruccion and dethe daunse pÌ„sent before thy dore so that now ther is no hope to the of any lenger life For aslonge as there is anye hope of frute in trees thei dunge the roots rubof the mosse kutof the sere branches but it is the token of the laste desperacion of any frute wheÌ„ the axe is laid to the root to the root he saithe not to the body or branches signifying a soden remediles downfall For the root kutt in sondre the tree is dead Repent ye therfore and receiue the gospell or els stretcheforthe your neckis vnto the axe bent ouer your heades For this is sewer that the wrath of the lord which shall smite you down by the rootis haÌ„geth ouer your shauen crownes For euery tree that bringethe not forthe good frute is kut downe He saith not shalbe kutdowne for his iugement and dampnacioÌ„ to present We be trees planted of the Lorde into this ende eueÌ„ to beare and bringforth good frute that is good workis yea and that by the heuenly iewce moister of owr Lord Christe These ar the frutes of the spirit as faith and trwth cÌ„ of the whiche aftir Isaye had writeÌ„ Paul often times repete the same namely to the Galathens to the Ephe. cÌ„ Vnto this place laye the .xiij. of Luke and .xv. of Ioan and thou haste a playn exposicion therof Of all these wordis may we lerne the very trwe good workis to be requyred of euery of vs and not figge leaues of our owne patching togither to kouer our shamful nakednes as did Adam and Eue not the glittering shewe of godlines but eueÌ„ godlines innocency and christen religioÌ„ in ded Agen we lerne herof the heuye vengeance of god to be redy prepared for all sinfull vngodlye men yea and that the most certayn veÌ„geaÌ„ce and wrath left any man dirst promise himself to escape vnpunisshed for the contempt of the most highe God Longsuffering douteles is the lord but yet in the mean ceason he is rightwyse and an aduenger not ouerflowe nor to slak And nowe to warne the in tyme here haste thou which is trwe repeÌ„tance and which is false and how we may auoid the imminente plages to be caste vpon vs by the incursions of the

Turks with wother plages imminent that is if from the botome of our hertie we be conuerted vnto the Lorde amending owr corrupte maners nothing douting of the mercy of our god For this is once full of counforte that christe came to call sinners to repentance and not theÌ„ that semed iuste in their own eyes The pharisais scrybes and saduceis as ar now owr antichristeÌ„ spiritualte with their captiued seculare were the most desperate vngodly as Christe and Ioan bapt well knew them yet thei both exhorted them to repentance Christe called them to him promising them forgeuenes if their penance were trwe Let vs not therfore despeire of forgeuenes nor castawaye and condempne a man neuer so synfull and cryminous except his synne be vnto death For God our father is Ientle of an infinite mercye constante and trwe of his promises as ye see in Iere. and Ezechie xviij chap. At laste that thou maiste knowe what is trwe repeÌ„tance and to stere the ther vnto let this be the diffinicion therof Repentance or penance is a turning or conuersion vnto the Lorde god wherby we of the syncere feare of god humbled aknowelege our synnes and all our whole life we make newe This diffinicioÌ„ hath certain cheif principals oute of the which the hole nature of penaÌ„ce shalbe fullier expressed and known Fyrst thou hearest it called a turninge and because it is not a turninge to what soeuer dead satisfaccioÌ„ or creature thou lyftest therfore is it added vnto the lorde god for so redest thou it in Ieremye Israel if thou wilte be returned be returned vnto me saithe the Lorde Here is excluded all turnings to saintis and to any wother creature agene here is included the turning away from lyes froÌ„ the deuill the turning to the trwth Where it is playne that here it behoueth to haue the doctryne of trwth which must shewe vs who is god to whom we must be conuerted what is good trwe to the which we must be turned and what is euill and false from whiche we oughte to be auerted and to be breif what must be amended and howe For this cause the prophetis and apostles exhortinge men to penance longe and miche do cleaue tarye and labour in the descripcioÌ„ of the nature of god in his goodnes rightwysnes verite mercy in describinge the lawes to liue wel and in the offices of men and also in the sinnes of men to be accused opened and exaggered or throne vpoÌ„ heaps as thus to be shewed many and greuous then thei throwto threateninge menacings laid before their eyes with the terrible and horrible syght of the iugement of god to be at haÌ„de in whiche all the syncere fear of god the spirit of god workinge togither in owr hertes is stered vp so that nowe with reuereÌ„ce we fear god iustly being aÌ„gry with vs whiche ar verely alto corrupted yea we be not els then the stinking canell and sinfull sinke of all synne and mischeif But this feare of god wherof we here speake is called syncere into the difference of that fear which casteth downe into desperacion For syncere feare out of herself bringeth forth euen the verye trew offices and dedis of repentance namely the confession and aknowleginge of synnes Nether is it enoughe to haue herde thy self to be a synner and god to be angry with the onlesse thow confessest thyself to be eueÌ„ siche one and offcest vp thy self standing before god in iugement that is to saye onlesse thyself now humbled before god in his preâ—â—nce diffidest distrustest thy nown rightwysnes whiche thou seest to be the most corrupt and aknowlegest thyself to be eueÌ„ the very most bonde man of sinne dethe This confessioÌ„ of synnes and humbling of thyself Ieremy requiring in his .viij. chap. saithe There was not one that repeÌ„ted him of his euill doing saing What haue I done But this aknowleging of thy synnes hathe a sorowe and heuines annexed for the trwe repenters sorow and lament that euer thei haue offended so benigne and ientle a father and that thei haue coÌ„mitted so greuous synnes which could not be forgeuen but by the bloudsheding of his ã€ˆâ—Šã€‰ sone so innocente a lombe Nowe may thy herte blâ—â—d for thy synnes beholden in the deathe and bloudye woundis of christe Here here dothe this sorowfull heuines this aknowleging humbled herte expresse the freâ— confessioÌ„ of thy synnes and the humble askinge forgeuâ—nes of thy trespassis And now forberâ—â—se RepeÌ„tance is the conuersioÌ„ vnto god and not the turning away from him therfore hath this humiliacion and confession now a great maÌ„ly faith a large hope For this sinner thuâ— confessing casteth and geueth himselfe ouer into the mercy of god and downe vpon his knees he asketh mekely forgeuenes of him whom he now accouraged and eÌ„struct with the promises of god dowteth not to be mercyfull to all siche confessours On this maner euery where in the Psalmes the peniteÌ„tes so praye that euery man might see bothe to confesse and expresse their faith to trust also in the trowth and rightwysmakinge of god thorow christe For penance with owte faith firste beholdinge christes passion is of none effecte but pernicious and deadlye as it apereth in the penance of Iudas wherof Paul speaketh thus The heuines whiche is godly aftir gods will that bringeth forthe holsom repentance neuer to be repeÌ„ted but coÌ„trary the worldly heuines bringeth deth and thus therfore we conclude Penance to be the conuersion vnto god wherby we out of the syncere feare of god humkled a knowlege and confesse owr synnes neuer to be coÌ„mitted agen Now there folowth the tother cheif principall belongiÌ„g to penance which is the innouacion of thy wholl lyfe Thei verely which feare god and haue felt his iugements and mercye maye not make a lyghte thing nor litle regard their synnes vnto the which thei haue hitherto maried themselues but thei know that thei must vtterly abhorre and deteste them occupyinge themselues moste holely in godly thoughtis words and works before althings fighting all their liues kinge agenst the world the deuil their flesâ—he For penaÌ„ce is not the worke of a few dayes but the perpetuall custody of the life and the euerlasting study to liue innoceÌ„tly Also the works done of the peniteÌ„t of the new lyuers ar called the frutes of penance and works worthei penance of which cheifly ar the mortyfying of the flesshe the study to lyue vertuouslye the batail with synnes watche fasting prayer alms pacieÌ„ce abstineÌ„ce with like frutes of the spirit Paul nowmbriÌ„g like workâ— of trew penaÌ„ce saith This worke eueÌ„ to be heuey sorowfull as god asketh it how great care hath it brought forth yea what a satisfaccioÌ„ indignacioÌ„ displeasure what zele what feare desier vengeaÌ„ce Firste lo penaÌ„ce or the heuines coÌ„ceiued of the holy goste begetteth in you saithe he care that is the study

Selected quad for the lemma: spirit_n

Text snippets containing the quad