Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	know_v	scripture_n	truth_n	7,532	5	5.8743	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14280	A divine discoverie of death directing all people to a triumphant resurrection, and euer-lasting saluation.	Vaughan, Edward, preacher at St. Mary Woolnoth.	1612 (1612)	STC 24596; ESTC S105922	75,056	213

harsh kind of doctrine to wise men and it is very distastfull to all men for it is a melancholy kind of teaching and of no such necessity Ye might rather in steed thereof stirre vp men to be merrie and to endure their miseries patiently Preachers do nothing more then fright and astonish men in the name of God let vs be merrie whiles we may sorrow comes fast inough The other sort reasoning and expostulating with flesh and bloud cannot determine vpon the generality of death They see not they say how it may be nor how it can stand to be true because then it is questionable say they who shall haue the dominion ouer other creatures in the world which are innumerable and most admirable 2 Pet. 3.1 1.3.4 Saint Peter saith these beleeue not that the world shall be destroyed with fire An answer to the first concerning the generalitie of death Interrogatiuely do you know this to be true by any sentence or example of holy Scripture No no you do not For if you did so know it the hearing of the same againe and againe would rather haue bene comfortable theÌ„ tedious vnto you That knowledge which is not grounded vpon the Scriptures of truth is nought worth meerly vnperfect True it is that men may know and be induced to beleeue that they which are a dying will die and that they which are in eminent dangers and perils present shall die But truly to beleeue and certainly to know that all men shall die or who or how many shall die flesh and bloud cannot reueale vnto men For the sense of hearing and seeing by the which men are brought to know and to beleeue reacheth no further then vnto things present because light which is the obiect of seeing and the aire which is the obiect of hearing vpon diuers occasions are sometimes giuen and sometimes taken away Therefore to see and to know certainly as an article of beleefe that all men shall die which is my generall doctrine no man can apprehend nor yet comprehend but by the knowledge of the holy Scriptures and by the holy influence of Gods diuine spirit because in verie truth the same reacheth vnto the apprehension of things in time to come and vnto that which is cleane out of sight and out of hearing Saint Paul speaketh directly of two sorts of seeing 2. Cor. 4.18 the one proper to the spirituall eyes or eyes of the vnderstanding in these words We looke not on the things which are seene but on the things which are not seene As if he had said We who are the children of God do not esteeme of that which we may apprehend with our natural eyes in coÌ„parison but we esteeme and allow specially of that which we may comprehend and apprehend by faith And in that verie place he verifies the same calling the one in a sort an obiect temporall the other an obiect eternall The same Apostle saith to the like purpose We walke not by sight but by faith 2. Cor. 5.7 to wit We iudge not so highly nor so truly of that which the light or the aire doth manifest vnto our senses as of those things which the word of faith doth manifest vnto our soules The effects and fruites of the one and the other shewes the difference As the vertue attractiue was not in Noahs Arke Gen. 7.7.9.10 that drew famous and most worthy creatures and of all sorts into it nor the vertue attractiue was not in Elias cloke that drew Elisha froÌ„ his plowing 1. King 19.19 but both in the effectuall vse of Gods word Euen so the vertue of hearing seeing and beleeuing the general doctrine of death and life proceedeth not from any matter in nature nor from worldly reason nor yet from the wisest humane narration but from the holy Spirit of the liuing God who worketh in vs by faith which is grounded vpon the written word of God As for example briefly 2. King 6.18.19 Elisha his man as he was a naturall man saw onely an armie of the Aramites who were come to take his maister but when the eyes of his vnderstanding were opened vpon the prayers of his maister he saw a farre greater army of Angels that were come to protect them This made S. Paule to pray Ephes 1. That the eies of the Ephesians vnderstanding might be opened which was in effect that God would be pleased to inflame to kindle their hearts and their affectioÌ„s with the splendor of his word and Spirit As the same host of the Aramites was led with blindnesse 1. King 6.18.19 vnto their mortall enemie the king of Israel at Samaria the eyes of their vnderstanding being shut vp and as the Sodomites did strike at Lots doore with blindnesse Gen. 19.10.11 when their naturall eyes were open or as Saule and his company 1. Sam. 26.12 being in the iustice of God striken into a dead sleepe euen so all such as haue not their sight and their knowledge for spirituall things out of Scripture they weare out themselues with wearisomnesse and in the end do bring theÌ„selues as through ignorance into that ineuitable gulfe of perdition Labour you therefore ye seruants of the Lord labour ye the Scriptures and know you for certaine that ye know nothing as ye ought to know vnlesse ye know it by the Scriptures and beleeue it by the same Spirit that wrote the Scriptures As the light of the body is the eye Luk. 11.34 so the light of the inner man is the word of God and consider I pray you consider in due time I aduise you If I be to be blamed for this long discourse concerning the generalitie of death why then did the holy Ghost so largely discourse thereof Why did his holy Maiestie so often particulate one and the same matter so variably and in so many places of Scripture How can this be answered If you say fewer places would haue suffised theÌ„ you do directly blaspheme which God forbid Then you charge the holy Ghost with superfluities and tediousnesse where as through Gods mercies with such and so many iterations he doth importune you to remember your mortalitie and to make prouision for the same accordingly If you say this doctrine was not so needfull because you knew it long since out of your owne words you proue this doctrine of all others to be most needfull and my selfe of you most carefull And whereas you know alreadle as you say that you shall die neuerthelesse it is questionable whether you be readie prepared to die euerie houre for the testimonie of a good conscience as his Maiestie hath commanded yea or no. And it is questionable whether you be willing and desirous to die You wil say peraduenture you are of that mind you trust euer to be so that there is nothing vainly spoken in Gods word and you will count them vaine and friuolous that shall speake any thing out of this word that doth

answer for the vse of means to preserue life Is the practise of holy men who were moued by the Spirit of inspiratioÌ„ as of Dauid the King and Prophet who although he had the word and promise of Almightie God for victorie against the Philistins yet he knowing the right rule of Gods will in his word and promise determined with himselfe to vse warlike meanes and therefore came vpon them valiantly with an alarum from the mulberrie trees 2 Sam. 5.25.24 So did Gedeon politickly and valiantly come vpon the Midianites with his 300. men only Iudg 7.16.17.18 hauing in sted of swords staues pitchers and lamps Ichoiada the priest though he did know that his cause and his butines was the Lords yet he gaue commandement vnto the Captaines to vse speares and shields which he gaue them 2 King 11.10.11 As the seruants of Benadab the King said to their maister when they were ouercome by the King of Israel We haue heard that the Kings of Israel are mercifull 1 King 20.31 we pray thee let vs put on sackcloth about our loynes and ropes about our necks and let vs go to the King of Israel it may be he will saue thy life So likewise we must all conclude and agree for the vse of all kind sorts manners of good meanes who can tell whether the Lord our King and our God will saue vs in the vse of meanes or not As Daniel said to his keeper Da. 1.12 Proue vs ten dayes let vs haue pulse to eate water to drinke so in like maner let vs say to our selues and to whom else soeuer Proue the meanes trie what God vouchsaseth to do thereby Although Saint Paul knew that neither he nor any one of his company should perish in that dangerous voiage yet he said vnto the mariners Except these tarie in the ship Act. 27.23 to 52. they cannot be saued as if he had said We and they haue one meanes of life let vs vse it and God will giue good issue thereunto Saint Paul also knew by the Spirit of inspiration and by the reueiled word of God that no man should die before his day yet he commanded Timotheus to vse wine for his stomacke sake and his often infirmities 1 Tim. 5.23 As the Gibeonites being leaft-handed vsed to sling stones whereby they became so skilfull that they could sling at an haire and not faile Iud. 20.16 euen so Gods people are to be so skilfull in the vse of meanes froÌ„ the least to the greatest that they may preserue life The third answer for the vse and meanes to preserue life Is proued by the practise also of holy women as that vertuous woman of Tekoha 2 Sam. 14.14 who importunately intreated King Dauid for the life of Absalon his sonne The Shunamitish woman being of great estimation and hauing her onely sonne dead 2 King 18.19.20 most labouriously vsed the helpe of Elisha the Prophet if it were possible to haue him restored to life As the inhabitants of Gibea though they were leaft-handed Iudg. 20.16 could sling a stone at an haires breadth and faile not euen so must Gods children labor to be skilfull in the vse of al good meanes for the preseruation of life The fourth answer for the vse of meanes to preserue life Is the practise of almightie God himself who vsually doth annexe the vse of meanes with his decree concerning the time as well for the destroying of life as for the preseruing of life whereby the one be not shorter nor the other longer Sometimes he vseth weake or small meanes to bring mightie things to passe and that for the manifestation of his mercy and readinesse for the chearing vp of such as were weake and miserable 2 Cro. 14.11 as Asa the King of Iudah said in his prayers vnto God being miserably distressed It is nothing with thee to helpe with many or with no power Likewise Gedeon with his 300 meÌ„ presumed vpon the promise of God Iudg. 7.16.12.18 to giue the onset to many royall armies at one time of the Midianites Ifrael had victory against the Philistims 1 Sam. 13.19 without speare or shield Sometimes God vseth base or as it may be said by a phrase of speech foolish meanes that thereby he might confound the wisedome of the wise So did he command Iosua to compasse the great and inuincible citie Ierico seuen times Iosua 16.11 to 8. sounding out their rams hornes and with the same to throw downe the wals and to open their gates of iron brasse Somtimes he vseth miraculous means 1 Sam. 14.15 There was feare in the hoast of the Philistims amongst all the peope the garrison also and they that went out to spoyle were afraid themselues the earth trembled for it was stinken with feare by God He vseth miraculous meanes for the manifestation of his inexpugnable power as at the winning of that royall citie of Gibeon Iosua 10.11.12 whereat fine Kings and their armies were discomfited in one day Iosua being the Lord Generall of Israel whereof some with the sword some with stones from heauen Sometimes his Maiesty vseth physical means as that plaister of figs which Hezechiah 2 King 20.7 was commanded to take for his plague sore Sometimes he worketh the good of his people euen by no means as he himselfe said by the Prophet Hosea I will not saue them by bow Hos 1.7 not by sword nor by battell nor by horses nor by horsemen but I will saue them by the Lord their God As if he had said Naturall worldly men shall not impute the deliuerance of my people vnto possible meanes on earth but it shall be done beyond all expectation cleane contrarie to the vse of reason besides the capacity of the most wise in the world The fifth answer for the vse of meanes to preserue life There is in euerie man both good bad by the instinct of nature an intollerable affected pronenesse to vse all sorts and all kinds of meanes for the preseruation of life drawne originally from a naturall manner of feare such as was in Adam who hauing in his owne conscience deserued death Gen. 3.8.9.10 fled and hid himselfe So Caine hauing murthered his brother durst not for feare of punishment acknowledge his offence and when senteÌ„ce was pronounced against him Gen. 4.13.14 he feared death exceedingly which made him to expostulate with God in a most desperate manner Act. 27.1 to 21. Saint Paul his company in that most dangerous voyage were maruellous fearefull which made them to labour and to vse all meanes possibles for their liues The heathen sailers with Ionas to Tarshis in that great outragious tempest Ion. 1.1 to 8. spared not their best commodities but threw them into the sea to lighten the ship and laboured innarrably and all with the feare of death So in like manner holy men such as were indeed the

Selected quad for the lemma: spirit_n

Text snippets containing the quad