Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	mind_n	7,027	5	5.7568	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00991	A nicke for neuters. A most godly and fruitfull sermon, begun and preached at Paules Crosse, the 30. day of October last, and continued & finished in Paules Church, on New-yeeres day at night. / By Thomas Burt, Preacher of the Word.	Burt, Thomas, preacher of the word.	1604 (1604)	STC 4132; ESTC S126041	28,214	88

possessed the ioyes of heauen he was crowned with pricks thornes to crowne man the King of blisse Thus was God depressed to mans misery and man exalted to Gods glory Now what greater loue could God shew to man then to preferre man to the glory of God and yet in doing it by detruding himselfe to our misery he doth double the bounty by suffering which he bestowed in aduauncing for in giuing his glory what soeuer he had he gaue him all But in suffering our misery he freely gaue himselfe and all Now if we can neuer satisfie for the greatnes of that glory what shal we render for this his vnmeasureable loue Thus then to conclude was the Sonne of God by the first our beginning of life but in the second hee brought vs an end of death by the first mold was made a man by the second sinne was made a Saint the first made man the image of God the second the sonne of God by the first was made a humane soule by the second a diuine spirit by the one he is made Lord of earth by the second King of heauen by this he hath a world full of creatures by that he hath an heauen full of ioyes so by the one he is wonderfully created by the other inestimably redeemed whereby the Sonne of God declared by the first his vnmeasurable greatnes by the last his incomparable goodnes Loe behold here Beloued what wonderful great things the Lord hath done for vs we ought if it were possible to be answerable in all kindnes and thankfulnes to his great loue and goodnes which thing since wee cannot possibly performe yet when we haue done all that we are able we must of necessity confesse wee haue done much lesse then we ought how ought we notwithstanding to coÌ„tend to do all things to the vttermost of our power that by our readines in doing that which we can wee shew our willingnesse that we would doe that as we cannot where if it be so we do far lesse then our duty euen when we endeuour to do more then our power what duty doe they performe who when they should doe more then all performe lesse then nothing nay not onely seeke not to aduaunce any duety but shame not to requite so great goodnes with all impiety by falshood fraud and periury seeking onely to anger most grieuously to offend him which hath most egregiously deserued of theÌ„ But if it be a sauage and brutish thing for a man so to behaue himselfe as to be I say not onely vnworthy but vanquished of a good turne how monstrous prodigious a thing is it to render immeasurable wickednesse for incomparable goodnesse and that especially to Gods eternall Maiesty And if we should not suffer our goodnesse to be ouercom by others wickednes as the Apostle sayth how incredible obstinate are we if our wickednes cannot be ouercom by Gods mighty diuine goodnes We are to know blessed Brethren that the Lord hath not placed vs therefore in this world that we should by sauage vngratefulnes become worse then brute beasts but that as humane creatures we should excel in all humanity and shew our great loue towards him for his great loue towards vs acknowledging our gratefulnes for his deseruednes and with all our might honour him that doth with all his bouÌ„ties pleasure vs. Wherefore let vs learne by the pattern of his vvorthynesse to be made like to his goodnesse because hee hath promised vs in Christ that they vvhich are like vnto him in grace should raigne vvith him in glory And thus we are assured of that looke what is in Christ promised because he is God Amen shall bee performed vndoutedly Which thing that the Lord may effectually doe indeed let vs with all our hearts beseech him to blesse vs that wee may with all our hearts serue him that after this life present wee may with him eternally enioy the life to come which God graunt for his Christ his sake Amen The second part Reue. 3. 15 I know thy works that thou art neyther cold nor hote c. 16 Therefore because thou art luke-warme and neyther cold nor hote c. 17 For thou sayest I am rich c. THE Lord Iesus hauing before premised the description of his dreadfull Maiesty but especially of his infallible knowledge which cannot be deceiued of his immutable truth which cannot be changed of his inuiolable faythfulnes which cannot be corrupted Hauing thus I say premitted as a thunderbolt the excellency of his nature he proceedeth to note downe the faultinesse of their behauiour giuing them to conceyue thereby that it is in vayne to make false semblance with God For by reason of his infalliblenesse he will not be deceyued by them because of his faithfulnes he will not deceiue them But as by vertue of his knowledge hee seeth what they are so for his inuiolablenes hee will vse them as they are assured they may be whatsoeuer he promiseth because hee is true hee assuredly performeth because he is faythfull The Laodicians being thus assured to find reward according to their desert he commeth to declare both what they haue deserued and how they shall be rewarded Wherein the Lord setteth downe to them First the cryme Secondly the cause of the cryme Thirdly the punishment First the crime is to be neither hote nor cold Secondly the cause worldly riche and spirituall pouerty Thirdly the punishment to be vomited out of the Lords mouth The grieuousnes of this crime we shall the more euidently perceiue when wee marke throughly first who they are that are hote Secondly who they are that are cold Thirdly and consequently a third sort Neuters that are neyther hote nor colde They are hote in ReligioÌ„ whom Christ baptizeth cum Spiritu sancto igni for so were the Apostles Acts 2. when the holy Ghost sate in fiery clouen toungs on euery one of them First in fiery tongues to make them lucent and ardent Secondly in tongues to make them prudent cloquent Thirdly these tongues were clouen to shew that as euery tongue was made many by cleauing so should they haue diuersity of gifts and multiplicity of languages Rom. 12.6 And as one sayth Omnium gentium linguas loquitur Ecclesia For as in fire there are many notable qualities perceptable to the sences as clearenes beauty burning heat drynesse and many singular effects answerable therevnto as to make pure adorne manifest separate and consume So this alluding of the holy Ghost vnto fire putteth vs in mind that Gods spirit worketh like fire in the Saints an illustrious brightnes yet not of the eyes but of the vnderstanding clearenesse not of colour but of conscience heat not of fire but of zeale and a thirst drynes not vnto moysture but vnto goodnes making men to shine in the darknes of this world Phil. 2.5 to be adorned with the beauty of holinesse as the world with the beauty of heauen and to be made pure in heart

through fayth Acts 15. as fire doth purify gold to bee zealous and feruent in spirit as the fire makes men feruent in heat Ro. 12. to consume our corrupt affections as drosse with flame Ro. 8. to fill vs as full with the fruits of righteousnes as fruit trees are filled with the fruit of the Sunne Phil. 1.11 So that by means of this sacred fire the Saints are made with zeale like S. Ioh. Bap. burning fyrebrands through loue like the Apostles shining lights through faith like the wise virgins shining lamps through grace like the righteous in heauens kingdome euer-shining starres And no maruel for these haue not only cast off the works of darknes by mortifying their own flesh denying their owne selues subduing their owne wils forgoing their owne delights by contemning the glory of the world the flatterings of prosperity the despites of aduersity but are made infatigable against all labours intrepidable against all dangers inuincible against all pleasures and inexpugnable against all power and haue moreouer after a most diuine and heauenly maner put on the armour of light Rom. 13.12 and walke in the light vsing as Cyprian sayth Tanta humilitate in conuersatione stabilitate in fide veritate in verbis in factis iustitia such gouernment in maners and iustice in workes as that their whole liues are nothing else but spectacles of piety their bodies tabernacles of sanctity their mouthes oracles of verity their hearts habitacles of charity and themselues mirrours miracles of all integrity And they that are such may rightly be sayd to be hote in Religion Behold beloued how greatly ought we to be inflamed with the loue of this Excellency as also confounded with the shame of our indignity that the more farre wee are off from the worthinesse of the Saints the more we ought to endeuour to come neere vnto the same Now by the contrary to those that are hote wee may easily discerne what these are that are cold that is such as haue no sparke of this heauenly fire no heate nor comfort of the holy Spirit being without light in darkenesse cold without loue and impure without goodnes therfore such as the holy Ghost noteth 1. Cor. 6.11 as are not washed as are not sanctified as are not iustified in the Name of the Lord Iesus and by the Spirit of our God such as Ephe. 2.12 are sayd to bee without Christ such as hee denounceth in the first to the Corinthians the sixt Chapter to be Idolaters and adulterers c. Whereby we may gather three sorts of these Psukroi key-cold in religioÌ„ Atheists naturall men and Epicures The Atheist the Apostle describeth to be without God the naturall man without Christ the Epicure without any sparke of the blessed Spirit because the Atheist wants the light of nature Ro. 1.20 21. the naturall man the light of grace 1. Cor. 2.14 the Epicure the light of the law Gal. 3. For the Atheist because his hart is darkned saith the Apost Ro. 1.21 When they knew God glorified him not as God The naturall man 1. Cor. 2.11 because he wanteth the spirit of grace cannot know the things that are of God for as no man knoweth the things of man but the spirit of man that is in him so the things of God knoweth no man but the spirit of God And the Epicure because he regardeth not to know God according to the law of God God giueth him vp to a reprobate mind to do the things that are not coÌ„uenient Whereby it comes to passe that the Atheist becomes irreligious without hope the naturall man erronious without truth and the Epicure impious without conscience The Atheist in middest of light remayneth still in darknes the naturall man in time of trueth in errour and the Epicure in time of grace liueth still in sinne The Atheist in stead of God honoreth his owne will the naturall man the Idols of his owne heart the Epicure his paunch and his owne pleasure And thus the Atheist because he is without light and without hope is cold in Religion the naturall man because hee is without Christ without grace without truth the Epicure because he is carelesse without feare shameles without honesty and senceles without conscience which are men to vse the words of Peter Iude for all inanity of goodnes as wels without water for instability lightnes as winds without rayne for defilings and filthinesse spots without clensing for fruitles barrennes trees without fruite Starres without light for darknes flesh without spirit for sensualnesse beastes without reason for brutishnes and men without God for prophanenesse Then woe be to vs if wee be without Religion liue as miscreants in the midst of Saints and to the corruption of nature doe adde the contempt of grace But now to come to our Neuters the thing we seeke after we may easily gather by the negation of these two that are in such wise hote and in such wise cold as beforespoken what he is that in religioÌ„ is neither hote nor cold and partly how by partaking of both he is neyther of both for he that neither hath the comfort of the holy Ghost in such degree as a Saint nor is so chill with the coldnesse of iniquity as an Infidell is Neuter that is neither Saint nor Infidell but as betwixt a Horse and an Asse is procreated a Mule betwixt a Lion and a Woolfe an Hyena so betwixt this heat and that coldnes is ingendred a Nullifidian of prophanesse which is neither hote nor cold not cold because hee doth professe to know God not hote because hee doth in workes deny God Tit. 1.16 not cold because hee doth appeare righteous before men not hote because he is full of iniquity before God Mat. 23.13 not cold because hee doth worship God with his lips not hote because he is farre from him with his heart Mat. 15.8 not cold because he loueth in word in tongue not hote because hee doth not loue in deed and in truth 1. Ioh. 3.18 so that he is holy in profession but hollow in conuersation of a good opinion touching truth but of an ill exaÌ„ple touching life such a one indeed as doth hold Religion but yet without zeale as will say he is of the true Religion but is not truly religious as hath knowledge but without loue as professeth the fayth but without workes Iam. 2.14 This is the crue of that surlike company that pretend coÌ„science but without feeling 1. Tim. 4.2 they are come to that poynt of insensibility of sinne that they shame not to sin with delight such as haue a desire but without all performing And as by the negation the luke-warme Christian is a Neuter so is he by participation an Ambodexter These meÌ„ haue their coats made of Linsy wolsey these are they that plowe with an Oxe an Asse these doe sow their land with diuers kind of seeds these are like the Griffin in the war between the birds the

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