Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	john_n	word_n	6,977	5	4.1585	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60325	The practices of persecutors delivered in a sermon on the fourteenth verse of the foure score six Psalme / b Mr. Archibald Skeldie.	Skeldie, Archibald.	1645 (1645)	Wing S3932; ESTC R20904	44,206	68

to be towards God their heavenly Master whom Augustine bringeth in thus speaking (y) Ille meus minister eris qui non audire quod voluerit paratus est sed velle quod audierit August in Psal 118. He shal be my servant who is ready no to heare what he willeth but to will what he heareth Which a Christian must carefully look to not only in the abstaining from things that ought to be avoyded but likewise in doing things that ought to be performed the one because they are forbiden the other because they are commanded of the Lord for thereby a Christian giveth testimony of his sincer obedience in the sight of God according to the saying of Augustine (z) Verus obediens non attendit quale pracipitur sed hoc contentus est quia praecipi tur Aug. ibid. He that is truly obedient doth not consider what sort of thing is commanded but with this he is only content that it is commanded Secondly That a Christian may set God before him it is not only required that he look to the will of God as the rule but likewise that he looke to the glory of God as the end of his actions for in this is the fidelitie and sincerity of the servants of God manifested who shall obtaine their Masters approbation in the day of their reckoning for then a Christian may be said to look to the glory of God as the end of his actions when he so zealously tendereth the bonour of God that he will not doe any thing to dishonour him though thereby he should make never so much profit and commoditie neither will hee omit any thing whereby God should bee honoured though by doing of it he should incurre both skaith and ignominy We reade of the servants in the parable of the talents that they so respected their Masters honour that they rendered into his hands both the talents they had received and those they had gained committing the distribution of their rewards to their Masters discretion Happie is that Christian that can say with Christ * Iohn 17.4 that in finishing the work which God hath given him to doe he hath glorified God upon earth for he may be well assured * 2 Sam. 2.30 that as they that dishonour God shal come to shame so they that honour him shall be honoured of him * Iohn 12.26 If any man serve me him shall my father honour saith our Saviour in the Gospel upon which words Augustine saith (a) Sic ministrantem Christo honorificabit pater cius honore illo magno ut sit cum filio cius nec unquaÌ„ deficiet faelicitas eius Aug. tract 51. in Ioan. So shall the Father of Christ honour the servant of Christ with that great honour that he may be with his Sonne neither shall his happinesse at any ty me faile or fall away 3. He that setteth God before him must be led by the light of his word spirit for the word of God * Psal 119. Is a light to our feet a laÌ„tern to our paths * Luke 1.79 It giveth light to theÌ„ that sit in darknes in the shadow of death * Psal 27.19 The prophet David intreateth the Lord * Iohn 2.20 To teach him his wayes to lead him in a right path because of his enemies The Scripture telleth us * Iohn 16.13 That the holy Spirit is the unction that teacheth us all things * And leadeth us in all truth which is not to be understood of extraordinar but ordinar revelations when he maketh us to understaÌ„d the true meaning of the writteÌ„ word of God that we may flee the evil which is to be avoyded follow the good which is injoyned and commanded Fourthly He that setteth God before him must remember God in the fore-named properties in his ubiquity justice and power he must consider that God is all where present to take notice both of the inward and outward conversation of men whither it be good or evil Therefore Augustine saith (b) Deustotus oculus est quia omnia videt manus totus est quia omnia operatur totuspes est quia ubique est Aug in Psal 120. That God is all an eye which seeth all things all hand who worketh all things and all foot who walketh every where He must likewise remember that the righteous Lord wil neither suffer the evil doing of men to be unpunished nor their good doings unrewarded of the one the Church saith in the booke of the Lamentations * Lament 1.18 The Lord is righteous for I have rebelled And of the other the Apostle saith * Heb. 6 10. God is not unjust to forget your work labour of love Lastly he mustremember the power of the Almighty God * Psal 135.6 Whereby he doth whatsoever he wileth in heaven and earth And can do all that he can will without impediment according to the saying of Tertulian (c) Deiposse velle est non posse nolle est Tertul. in apologe To be able with God is to will and not to be able is not to will Whereby likewise he can punish sinners for their iniquity notwithstandsting of their greatnes amoÌ„gst men the multitude wherwith they combine in the course of sin by which power likewise * Psal 91.1 He protecteth his Saints in their greatest danger and difficulty and comforteth strengthneth them * Colo. 1.11 in their greatest trouble and calamity * Ephes 3.20 satisfieth their desire exceeding abundantly Now there are three reasons wherfore a Christian should carefully labour thus to set God before him First There are three reasons wherefore a Christian should always set God before him because amongst many other differences this is one most remarkeable betwixt the Elect and the Reprobate betwixt men in the state of nature and in the state of grace Spirituall men like David * Psal 16.8 set God alwayes before them but wicked and worldly men like the enemies of David doe not at all set God before them but live in the world * Ephes 2.12 without hope and without God and by their carriage declare to the world * Psal 36.1 That they are void of the feare of God but when Christians set God before them this is an evident note of their effectuall calling * Acts 26.16 Whereby they are turned from the power of Satan unto God * Colos 1.13 And translated from the power of darknesse unto the Kingdome of the Son of God * 1 Pet. 2.9 And are called out of darknesse unto the marveilous light of Christ 2. If we consider the happines of such as set God before them and the misery of those that set not God before them the happinesse of the one appeareth in this that as they set God before them so he setteth them before him For in all reciprocall offices betwixt God and man that is in those things

of David not only desired the death of his body but likewise they wished that his soule might perish forever the like example of matchlesse cruelty we shall hardly finde in prophane History for some-times we read of men that hath wished the death of their enemies and yet afterwards hath lamented their death As it is said of Alexander the great that weeped over the dead body of Darius king of Persia Some-times though they lament not their death yet they will cause them to be buried as * 2 Kings 9.34 Iehu would have done to Iezabel And as it is said that Hannibal the famous Carthaginian Captaine caused the Romane Consuls to be honourably buried whom he had valiantly vanquished some-times they will not suffer them to be buried which was the despite that Caesar used against the Armie of Pompei who was vanquished in the fields of Pharsaly Albeit as one said well (k) Ignobilia sunt odia qua ultra mortem procedunt Barclaus lib. 4 argendis That is base hatred that goeth beyond death The Scripture telleth us of the base and barbarous despite of the Caldeans that did open the graves of the Iewes and scattered their bones upon the earth The writters of the Indian Histories relate that many of these nations have a custome to eat their enemies which they take in the warre and to make musicall instruments of their bones One example we read amongst the Pagans who in his booke that he writeth against his enemie whom he dar not name he not only wisheth many bodily miseries to befall him but likewise (l) In loca ab elisiis di versa fugabere campis quasque tenent sedes noxia turba coles Et ibid nec mortis paenas mors altera finiet huius horaque erit tantis ultima nulla malis Ovid. in thin That his soule may be tormented in hell with endlesse paine We read in the Gospel that the Iewes thinke not enough that Christ should die unlesse he be crucified because so they thought his soule should perish by dieing a cursed death But if it be asked how may it be known that this was the dispight of Davids enemies against him I answere briefly in this plaine comparison if one man shall desire another to goe from one place to another in a way that he knoweth to be ful of robbers and savage beasts out of all question he desireth him to die So the enemies of David did not only banish him from the house of God where he was most desirous to dwell but likewise they bid him goe and serve the gods of the Gentils the 26. Chapter of the first of Samuel that by coÌ„mitting idolatry he might perish eternally and therfore * Psal 86.13 he magnifieth the mercy of God who in this respect delivered his soule from the lowest hell A two-fold use may be made of this point First The consideration of the cruelty of Davids enemies teacheth us a two fold use Christians should have a singular care not only to look to their words and wayes that they show no signes of crueltie but likewise that the spirit of crueltie be not harbured in their hearts but rather that they may studie to meeknesse and the exercise of mercie and that for foure reasons First because so we are taught by the word of God We should avoid crueltie and studie to mercy for four reasons Secondly because crueltie maketh men like Sathan Thirdly in respect of our union with God Fourtly In respect of divine vengeance which is the reward of crueltie First I say because Christians are taught by the word of God to flee crueltie and follow mercie and that by no lesse example then God their Creator and Christ their Redimer * Luke 6.36 Be mercifull as your heavenly Father is mercifull * Matth. 11 2â— And learn of me that I am meek and lowly in heart We justly thinke that both the Religion of Papists and the Religion of the Machometans cannot be a good religion seeing their religion teacheth them the practice of crueltie and to force people with fire and sword to imbrace it whom they cannot perswade by their arguments even as Ambrose speaketh of the carriage of the Arrians in his time towards the Orthodox Christians (m) Quos non possunt sermonibus decipere gladio clamant feriendos cruentas leges ore dictant manu scribunt putant quod lex fidem hominibus imperare possit Ambros lib. 5 epist 32 Whom they cannot deceive by word they cry that they are to be killed by the sword they indite cruell and bloudy lawes with their mouth they write with their hand and thinke that their lawes can command Faith unto men But the Christian and true Religion which is grounded in the word of God in this is known to be a good Religion because it injoyneth the hatred of crueltie and love of mercy and will have none to be forced by violent compulsion but rather perswaded by powerfull preaching and evident arguments from divine truth that men may acknowledge and imbrace the truth according to the worthie saying of Tertulian (n) Religionis non est cogere religionem quae sponte suscipi debet non vi cum hostiae ab animo libentiexpostulentur Tertu lib. ad Scapulam It is not the part of Religion to constraine Religion which men should willingly receive and not by force seeing the sacrifices of the Lord are required of a willing minde howbeit it cannot be denied but although the Lord only can perswade the heart yet when the professors of the truth have to doe with Heriticks and Schismaticks and prophane persons that live amongst them but walk not with them in the unitie of faith and in the way of godlines refusing to be informed and hating to be reformed such may be constrained by humane Lawes to use the meanes of the true Religion that either their soules may be saved or their impictie may be restrained that it prove not scandalous to the people of God and so the Scripture telleth us that when Iosias in the Reformation of the people of the Iewes renewed the Covenant betwixt God and his people * 2 Chro. 34.32 He caused all Iudah and Benjamine to stand to it albeit we have reason to thinke that many of them were affected to idolatrie in their hearts But Papists and all other enemies of the Truth who thinke rather by rigorous persecution than by right imformation to bring people to their erroneous profession thereby they declare to the world the cruelty and falshood of their Religion And therefore whosoever is delighted with the exercise of cruelty and is averse from the works of mercie what ever profession he make of the true Religion he hath not found the converting power of the Gospel of Christ seeing though * Gen. 27.22 he hath the voice of Iacob yet he hath the hands of Esau together with the cruell heart of Esau Secondly

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