Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	word_n	work_v	worth_n	34	3	8.5346	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85881	The arraignment of pride, or, Pride set forth, with the causes, kinds, and several branches of it: the odiousness and greatness of the sin of pride: the prognosticks of it, together with the cure of it: as also a large description of the excellency and usefulness of the grace of humility: divided into chapters and sections. / By W. Gearing minister of the word at Lymington in Hantshire.	Gearing, William.	1660 (1660)	Wing G430; Thomason E1762_1; ESTC R209642	162,907	286

like and every Christian should love another we see it verified in Wolves Lions Tigers c. and shall they agree and men disagree we may observe it that the very dogs that live together in an house will not ordinarily fight one with another but one for another and shall men agree worse then dogs in a family its nothing but pride that makes men swell thus one against another and we have not only the bond of nature but of grace to bind us to this duty This is the command of the Lord Jesus and the badge and livery whereby we may be known to the world to be the Disciples of him who is the most admirable pattern of humility and lowliness Divers reasons why we should love one another as our selves may be taken from the similitude of the members of the natural body where the Apostle tells us that as the body being but one 1 Cor. 12.12 hath many members so we being many are all members of the same mystical body of Christ 1. The more noble and honourable members despise not the less honourable and those that are appointed to more base offices as for instance the head though it self be covered and carried aloft doth not contemn the feet though they travel and trudge to carry the whole body about no more ought the rich in gifts parts or estate despise the poor Mal. 2.10 for they be their fellow members made of the same matter by the same Maker The rich Angels in heaven despise not the poor Saints on earth but are ready to perform the duties of love unto them as appeareth by their carrying the soul of the poor beggar into Abrahams bosom Luk. 16.22 and so ought it to be on earth as James speaketh Jac. 2.1 2. not having the faith of our Lord Jesus Christ with respect of persons 2. As the more noble contemn not the less noble no more do the less noble envy the more noble and so it should be among us for as the hands and the feet grudge not that themselves are used and employed as instruments to feed and defend the head and heart no more must subjects and servants and men of meaner condition envy their superiors and Masters the places that God hath allotted them but content themselves with their own and be faithful and painful in them as King David willed Ziba and his sons and servants to do for his Masters son Mephibosheth 2 Sam. 9.10 3. If one member fail in performance of some duty whereby another catcheth hurt the other doth not in a rage run upon it and hurt it again as for example if the foot chance to slip and so the head catch a knock it doth not presently perswade the hand to heat the foot or if the teeth bite the tongue this were to seek the ruine and destruction of the whole body no more ought we in our mad mood furiously to rush one upon another when we have been unawares hurt one by another 4. When one member is hurt the whole body feels it and fares the worse for it as for example a thorn in the foot grieveth the head yea the very heart so ought we to have a sympathy and fellow-feeling of the hurt of one another as Christ our head hath of us all as is evident by that speech he useth to Paul before his conversion saying Saul Saul why persecutest thou me Act. 9.4 signifying to us that the hurt that was done to his members on earth even reached him their head in heaven 5. What good parts soever any of the members be endued with they hoard not up nor reserve to themselves as Monopolies but impart and employ them for the good and benefit of the whole body and the meanest member thereof if a toe or a finger be but fore the eye looketh the head deviseth how to help it and if they be not able to do it themselves by their own skill then they seek out to others and the tongue will play the Orator and entreat yea rather then fail and not have it the hand will play the Almoner and reward thus should we be willing to afford our mutual help one to another and so we would if we were once perswaded of the necessity of this duty that we ought to love our neighbour as our self but pride and self-love do so blind the eyes of men that they will not learn this lesson 1 Gor. 13.4 Charity suffereth long and is kind charity envieth not charity vaunteth not it self is not puffed up saith the Apostle CHAP. 30. The fourth fifth and sixth Directions Direct 4. SUbmit thy self to the Word let it have its efficacy and operation upon thy soul pride cannot stand before the Word when it cometh in power upon the heart the Word is a hammer that breaks a heart of rock in pieces Christ compareth the Gospel or Kingdom of God to leaven Luk. 13.21 which a woman took and hid in three measures of meal till the whole was leavened The Word like leaven altereth the persons upon whom it worketh and makes them become like unto it this woman here may fignifie the wisdom of Gods Spirit working in and with faithful and painful dispensers of the mysteries of the Kingdom or their care and conscience pains and diligence the three measures or pecks of meal it seems was an ordinary leavening in an ordinary family Gen. 18. â— Sarah leavened so much to entertain the Angels some think by the three measures of meal are meant the three powers and faculties of mans soul all which the Word of God moderateth and tempereth Pliny saith that for five hundred eighty years together the custom at Rome was for women altogether to be employed about this business and that they had no men bakers viz. concupiscibilem irascibilem rationalem the concupiscible the irascible and the rational the concupiscible that it may not lust after things unlawful and vain as David praies Lord encline my heart to thy testimonies not to covetousness the irascible that it may not boil above measure and violently break forth beyond its bounds Tu domine argum atare ego mirabor tu disputa ego credam Aug. and also the rational casting down imaginations or proud reasonings and every high thing that exalts it self against the knowledge of God subduing the pride of reason to the obedience of faith 2 Cor. 10.5 Thus Austin Lord do thou dispute I will wonder do thou debate the matter I will believe and if thou wilt not willingly yeild to the Word it will overcome thee whether thou wilt or no we read of the Synagogue of the proud Libertines and others that disputed with Stephen Act. 6.9 10 that they were not able to resist the wisdom and the spirit by which he spake So the Apostle Paul though he had many enemies as the Priests of the Jews and the Philosophers of the Gentiles yet he made invia pervia where he could

THE ARRAIGNMENT OF PRIDE OR Pride set forth with the Causes Kinds and several Branches of it the odiousness and greatness of the sin of Pride the Prognosticks of it together with the cure of it as also a large description of the excellency and usefulness of the grace of Humility divided into Chapters and Sections By W. Gearing Minister of the Word at Lymington in Hantshire Superbus dictus est quia suprÃ vult videriquÃ m est qui enim vult supergredi superbus est Isidor lib. Etymolog LONDON Printed by R. White for Francis Tyton and are to be sold at the three Daggers in Fleetstreet near the Inner Temple gate 1660. TO THE Right Worshipful RICHARD LVCY OF CHARLECOT in the County of WARWICK Esq and to the Religious Lady ELIZABETH LVCY his Wife Right Worshipful DIvers Nations and great Captains have born divers Ensigns in their wars the Egyptians in the City Heliopolis carried an Ox in Memphis a Bull in Arcine a Crocodile The Persians in their first Standard had the picture of the Sun which they call Mithra in the second Fire which they call Grimasdes in the third a golden spread-eagle The Romans when their Empire grew great and strong had five principal Standards in the first and chief before the Legion was an Eagle in the second a Wolfe in the third a Minotaur in the fourth a Horse in the fifth a Boar The Cymbrians carried into the field a brazen Bull Julius Caesar bare an Elephant Porus King of India had the picture of Hercules The Germans carried the picture of lightning the old Brittains used to paint their faces to seem terrible to their enemies but now-adaies every man bears the ensign of Pride the world is a sea of monsters a Pageant of fond delights a feigned Comedy a delectable Phrenzy a Cage of gaudy birds a Theatre of guilded fooleries and painted vanities Pride is an hook whereby the spiritual Leviathan draws multitudes of men to destruction Pride rides on horse-back cum purpuratÃ¢ phlerataÃ¢ veste while many of the poor and needy members of Christ even Orphans Widows Fatherless and Friendless are fleeced to the bare bones Some are grown great and are very proud of their greatness giving honour to none but the God Mauzzim Suidas like Thules that proud King of Egypt who having enlarged his bounds to the sea and called it Thule Difficile est ut non sit superbus qui dives est August Serm. 31. an Island after his own name asked where there were any King or God more potent then he yet even these men while they hold the liberty of others in their hand are languishing in the bondage of their own ambitions others abounding with wealth and riches whose eyes are dazled whose hearts are bewitched with the glory and sweetness of these outward things are puft up with secure presumption Psal 73.6 Pride compassing them about as a chain who like the Scythian Griffons keep great heaps of gold and silver Genimian lib. 4. cap. 9. and yet enjoy it not Some have said that Pride was born at the Court but I am sure it was bred in every ones heart some look very big for having a great feather in their cap some for a gay coat or gaudy suit which they have gotten upon their backs but if there be any glory in these it is to be given to the Bird to the Silk-worm to the Stuffe to the Clothier to the Taylor others have lofty looks because of their long locks or because they have got a set of borrowed and powdered hair an argument of the weakeness of those heads that wear it to be proud of a mendicated execrement Such as these take more pains to cherish the ornament of their face then of their conversation and had as rather see the Commonwealth in confusion as their Perriwig in the least disorder Some would be cryed up for compleat persons for their beauty neat garb skill in singing and dauncing their fine complements and courtings quaint discourses and artificial behaviour Quod volumus sanctum est August others would be magnified for their great wit and little learning and will have their own opinion in every thing engrossing all the talk to themselves whereever they come and if any weak person be overcome by them they will speak Tragically upon every thing in Controversie Quod in corporibus tumor hoc in animabus superbia est Sicut enim illic quod immodice turget sanum non esse ita tumidos carere sanitate dicimus Chrysest homil 17. in 1. Tim. and by making themselves prodigal of that which they have not they will needs be Judges of that whereof they are uncapable how many are there daily to be seen who rely upon the only Mercury of their wit and overflowing in the looseness of their own opinions they are as unstable in their manners as in their imaginations and while they think to elevate themselves beyond the vulgar in the search and science of the most excellent things they are drowned in the misprision and ignorance of themselves But of what a base spirit is man to think to add to his worth by such toyes as these are no one of them making him better but many times worse then before good spirits cannot long be in love with such fooleries he that loadeth himself with Pearls will never trouble himself with Cockle-shels such trifles are vain and foolish having no vertue but in the bud nor goodness but in the blossome which oftentimes comes to nothing Ut in area extollitur palea super granum non quod sit dignior sed quod sit levior cum sit levior altiorem obtinet locum sic in hac vita superbus fertur super humilem non ob meritum veram virtutem sed ob vanitatem falsam de se opinionem cum sit parvi momenti se aliis anteponit Ã quibus virtute superatur Hect. Pintus in Ezek. the excellency of true vertue consisteth not in setting up or setting off our selves for it matters not where we be so we be in rule and order Naturalists say of true Balm that it is tried and known by dropping it into water for if it sink down to the bottom it is held and taken to be the most excellent So to know a man to be truly excellent truly wise truly generous noble learned we must see whether his vertues tend to the bottom that is to humility and lowliness for if they swim on the top and be set to shew Qui sine humilitate virtutes congregat quasi in ventum pulverem portat Greg. homil 6. they may be termed vertues and graces but falsly so called he that gathereth vertues together without humility is like a man that carrieth dust into a rufling wind saith one of the Antients It is said that the Walnut-tree is very hurtful to the Vine in the field where it is planted for it sucks out the

humble but his heart is full of pride This was Absaloms humility who rose up early and stood beside the way of the gate 2 Sam. 15.2 3 4 5. Adoravit vulgus c. And it was so that when any man came nigh to him to do him obeysance he put forth his hand and took him and kissed him why was Absalom thus humble was it not to get applause from the people and to steal away the hearts of the men of Israel and in the end to set up himself in the throne of David his Father A proud man like the Lion coucheth and humbleth himself that the poor may fall into his strong paws Psal 10.10 as one renders that place This is called by one Vulpina humilitas the Foxes humility One compareth these to the little venemous serpent Cerastes which to allure the birds to come unto it that she may feed on them counterfeits her self to be dead So these proud counterfeits seem to be very lowly and officious putting their hands under your very feet when as their hearts are full of pride and covetousness Pride in it self is very odious therefore it labours to shrowd and palliate it self under the mask of humility There is another kind of outward humility a voluntary humility that is of such as vow voluntary poverty and seem to renounce and relinquish the world and betake themselves to a Monastical and Eremetical kind of life such as these have no warrant for it that I can find our Saviour indeed pronounceth a blessing upon the poor not on those that are outwardly poor in estate Matth. 5.3 but on those that are poor in spirit that have mean thoughts of themselves from which these men are far enough placing an opinion of merit in these courses Nor are they truly poor for howbeit they have the possession of nothing yet they enjoy and have the command of more then they that have lands and livings large rents and revenues of such kind of Cattel Albertus Duke of Saxony said that he had three wonders in one City meaning three Monasteries whereof the Friars of one had Children but no Wives Non magnum est sua sed se relinquere Ferus in Matth. 5. The Friars of the second had store of Corne but no land And the third had store of money and no rent or other apparent means to raise it It is a greater matter for a man to relinquish himself then to relinquish his goods which indeed is the part of him that is poor in spirit But true humility is a grace seated in the mind or heart whereby a man from a right knowledge of himself walks humbly with God and man 1. It will make a man disclaim all his own worth and excellencies in Gods presence it will make a man willing to be debased that God may be glorified 2 Sam. 6.14 20 21. it will make men of honour to lay aside their own honour to honour God as David when he laid aside his Princely robe and put on a linnen Ephod and daunced before the Ark of the Lord though his wife Michal upbraided him with it as a thing too low and base for his dignity yet saith he it was before the Lord and therefore if I have been vile I will yet be more vile then thus and will be base in mine own sight Therefore one saith he is more astonisht at Davids dauncing Gregor then at Davids fighting for in fighting he overcame but his enemy but in dauncing he overcame himself Humility makes a man zealous in serving God and yet when he hath done what he can he accounts all as nothing though he hath done much yet humility saith I have done nothing Luk. 17.10 That of our Saviour is the humble mans posie When I have done all that was commanded me yet am I but an unprofitable servant The humble man knows though afflictions are sharp and bitter arrows yet they are shot from a loving hand and therefore to be endured 1 Sam. 15.26 I have done that which was my duty to do Many pretend to be Gods servants but the humble man alone is the man that can be content to serve God in a mean place or low calling The humble man is wise to sobriety not daring to rifle Gods Cabinet or too curiously to search for things too high and too wonderful for him The humble man quietly bears the yoke and is very sensible of the hand of God when it is upon him and cannot complain of Gods dispensation towards him If the Lord say saith humble David I have no delight in thee behold here I am let him do to me as seemeth good unto him He lays his hand upon his mouth when the Lord smites him because t is his doing 2. The humble man thinks meanly of himself Christ calls the woman of Canaan a dog How doth she digest this bitter pill she saith truth Lord yet even the dogs eat the crumbs which fall from their Masters table as if she had said seeing I am no better then a dog I shall be contented to be served like a dog Matth. 15.26 27. I desire not to sit at table with Abraham Isaac and Jacob nor to be fed either before the Children or with the Children a scrap or crumb will serve me a poor Gentile I desire not a loaf but a crumb of bread I leave thy great mercies and great miracles for thy own country-men thy peculiar people the Jews but Lord I beseech thee shew one mercy to me a poor Gentile do one little miracle for my sake cast out one devil out of my poor daughter spare one crumb of mercy upon me a poor Canaanite Accedens ad Christum canis vocatur discedens Ã Christo mulier vocatur ipsa muâ—â—vit affectum ipse mutavit vocabulum August If I be a dog I am thy dog and as a dog will be sometimes impudent and not cease bawling till he get something so will I be importunate and not cease begging till thou hear me and heal my daughter Now see what the issue was Jesus answered her O woman great is thy faith Coming to Christ she is called a dog and departing from Christ she is called woman she shewing her self by her faith and humility to be no Canaanite but a true Israelite he ceaseth to call her dog and calls her woman she changeth her affection and he changeth his denomination 3. The humble man thinks highly of others in lowliness of mind Phil. 2.3 esteeming others better then himself Humility will make a man very officious and serviceable to others When there arose a strife among Christs Disciples who should be the greatest his argument is that they must not be like Pagan Princes StultÃ¨ perperam regnum vobis fingitis alia vobis med tanda est ratio si mihi operamsidelem impendere cupitis c. Sit haec vestia magnitudo excellentia dignitas fratribus vos submitterc Calvin in

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