Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	scripture_n	speak_v	truth_n	7,071	5	5.8060	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

branch principall and a meanes speciall of that by the which the spirituall policie of the Church is royally maintained and supported and which is in very deed the life of the regall law As the iudiciall law of Moses was the coniunct and the inseparable companion of the morall law amongst the people of Israel so in like manner the politicall law may be said to be arteries and ligaments of the common lawes amongst vs here in England As if it were to say Where there is no political law wisely and mercifully contriued there is no regall law that can be vpholden and maintained take away the one take away the other A king I grant may gouerne regally and according to his will may enforce his subiects vnto obedience or patience yet without Christian policie no kingdome can continue For the order and frame of ciuill gouernment is broken if men may not possesse their owne in peace after a peculiar propertie so is it if men may nor be in their owne houses safely so is it if men meÌ„ may not trauel without danger of robberie so is it if men may not haue the free vse of the Sabboths by an ingresse and egresse for the seruice of God according to an vniform order throughout the Realm This I conclude We being defended by the kings lawes from all iniuries priuate and publike throughout his dominions and also hauing vnder his protection the peaceble profession of Iesus Christ in effect then Let vs subiect our selues vnto him as vnto the immediate Vicar or Deputie of the King of heauen The politicall law hath in it selfe these foure sorts or kinds of executions 1. Beheadding 2. Hanging 3. Burning 4. Pressing First the reason of this politicall law in generall or the cause why it hath euer bene held requisite and necessarie in euerie wel-gouerned kingdome it is occasioned or drawne from the foulnesse and most outragiousnesse of some mens nature breaking forth into an hatefull kind of demeanour towards their equals and a treacherous manner of behauiour against their superiours euermore and in all places preferring contentions and warres before quietnesse and peace liking and allowing in their corrupt iudgment deceit and rapine before truth and plain-dealing still pressing themselues vnto the dishonour of God and vnto treason against the king if it may carry any hope of profite or likelihood of pleasure And therefore haue need of such law as may restraine all such or if they will not be so restrained then without all partialitie to execute them The morall law of God the common law of this land do onely manifest and perswade with men what things ought to be done But the politicall law as the law judiciall doth enforce and violently presse men to the performance of that which ought to be done Of which sort of people Saint Paul speaketh as of the Romans Rom. 1.31 Though they knew the law of God that they which do such things are worthie of death yet not onely do the same but fauour them that do it This kind of law may be truly said to be the law of nature to wit a law common to all people where yet the law of God is not in force and duly executed they are a law vnto themselues To be briefe the politicall law is an executioner of the common law and therefore a cause principall and necessarie to haue it and to keepe it in vse Secondly the reason of such sundrie sorts and seuerall manners of execution which are vsed by vertue of the politicall law The manner sort or kind of executing malefactors worthily deseruing the same is not to be found in the grounds of the common law nor in any branch thereof but alway hath bin held as a matter indifferent and to be published and maintained according to the pleasure of the Prince for the time being specially as the manners of their subiects did enduce him thereunto by the coÌ„sideration of the hainousnesse of the fact either more or lesse as we find by the order and maner of Moses in his gouernment which must needs be vnderstood to be figuratiuely related to all other kings and people as well as to the people of Israel wheÌ„ce they should deriue the substance of their politicke lawes to be coÌ„sisting of iustice equitie and alway vsing the maner the sort and kind thereof as being a matter of circumstance according to their owne wils as time place and persons require As for example briefly The iudiciall law for him that stole an oxe was Exo. 22.1.2 that he should recompence it to the owner with fiue oxen Some kings punish such an offence with stocking whipping some do punish it with banishment and our kings for many hundred yeares together haue punished it with hanging As for murther it was euer in all places punished with death and yet the manner of the death still remained in the will of the king according as the maner of the murther was found to be either more or lesse hainous The Iudiciall lawes of Israel were said to be appertaining vnto them and therefore can they not be said to be broken by vs when as indeed they were neuer giuen vnto vs neither yet made for vs. This doctrine serueth to reproue foure sorts of people The First are those whose nature is so froward and so rebellious that they are no way to be gouerned and guided but by force and violence yeelding rather their obedience and loyaltie to man that onely for feare of punishment then vnto almightie God for the loue of his fauour Secondly those who do most vniustly and most maliciously maligne the reuerend and commendable students of the law and generally all the learned and graue professors thereof being drawne thereunto out of their extreme folly and palpable ignorance or else being conuicted vniustly in the triall of some case through their owne wrong information or want of meanes iudicially to follow it or otherwise hauing had the ouerthrow and conuiction as iustly they deserued by reason of the vnlawfulnesse and vniustnesse of their case being plaintiffe or defendant Thirdly those who do vtterly scorne and altogether disdaine the verie law it selfe And no maruell for commonly they are such as do mocke and scorne the maiestie of Gods holy Scriptures and all the sincere Preachers thereof drawne thereunto as may be thought by a turne sicke spirit of giddinesse or rather from the stirring of the diuell who can away with nothing which is better then himselfe Fourthly those who most vncharitably and without all Christian reason or good consideration do make question and doubt of their saluation who are iudicially executed for their vnlawfull actes As though the manner of death did any thing at all derogate from the matter and substance of faith which is required of euerie one that dieth howsoeuer Or as though he that stealeth or he that murthereth or he that is a traitor were a greater sinner then Christ would or could forgiue or else

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