Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	lead_v	spirit_n	1,730	5	5.1942	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16921	The agreemente of sondry places of scripture seeming in shew to iarre, seruing in stead of commentaryes, not onely for these, but others lyke, translated out of French, and nowe fyrst publyshed by Arthure Broke. Seene and allowed, accordyng to the ordre appoynted in the Queenes Maiestyes iniunctions.	Brooke, Arthur, d. 1563.	1563 (1563)	STC 3811; ESTC S108195	116,023	316

gulfes of Death When al thynges shalbe confounded and that ther shal be on euery side fear of death only let vs cal vpon the goodnesse of God and we shal be saued Although therfore ther be a gulf of euels to swalow in y â— pore siner yet a remedi is set before him to escape This sentence is generall for without exceptioÌ„ our good God receaueth all men vnto hym and by this meanes calleth them to saluation And seing that no man is shut oute from calling vpon God the gate of saluation is open vnto all and ther is nothing but our own vnbeleefe that letteth vs to entre But although it be sayde al yet notwithstanding we must vnderstand only those vnto whoÌ„ God sheweth himself by his gospel As in the calling vpoÌ„ him ther is a certainty of saluation euen so we must be resolued that without this calling on the name of God wee are more than wretches and castawayes In the meane tyme the calling is not separated from fayth seeing it is grounded vpon fayth onely but the Praier of an Hypocrite and of a dispiser deserueth not to be called the calling vpon the name of God Now to the ende that thys sentence of the Epistle to the Hebrues maye not seeme to take away that which is here set foorth we must marke the circumstaunces thereof and how the name of God cannot be called vpon by them which after they haue tasted heauenly thynges becoÌ„me obstinate and of what fal y â— Apostle speaketh to the end that seme not strange vnto vs which he sayth it is vnpossible that they which fall backe shoulde be renewed by repentaunce let vs vnderstand then that there be two sortes of falles one is perticular the other is general and vniuersall WheÌ„ a man hath commytted one fault or many he is fallen from the state of a Christen man then how many sinnes there are so many failes ther are and from this fal a man may be raysed vp by repentaunce through the grace goodnesse of God But the Apostle speaketh not of thefte of adulterye or whoredome of periurie of slaughter or dronkennesse but he noteth a general tournyng backe or vniuersall appostasle or fallyng from the Gospell when the obstinate synner offendeth God not only in one sort but wholly forsaketh hys grace for euer But yet we must note y â— graces of God which are there rehearsed For what may a man loke for at hys hand that turneth backe from the word of the Lord that quencheth the lyght therof that spoyleth himself of the heauenly gyfte and forsaketh the partakyng of the holy ghost Nowe seyng that is to refuse God fully it is also to shut vp his hart wholly in suche sorte as repentaunce whiche is one of the heauenly gyftes shoulde not haue power to enter and y t cannot chaunce to a man excepte he sinne against the holy ghost And such a faulte is vnforgeueable as Christ hath pronounced For he that transgresseth the second table and the fyrst by ignorance is not yet gylty of such a tournyng backe or fallyng from God And God taketh awaye hys grace from none but from the reprobate that is to saye in suche sorte as he leaueth them no hope remaynyng Then they that by their pryde and obstinate wyckednesse haue caste of the benefytes of God with what repentaâ—nce can they at any tyme bee touched 22 Of my selfe I iudge no man Ierem. 8. The father hath geuen all Iudgement to hys sonne Ioan. 5. FOR the good vnderstandyng of the fyrst of these two sentences we must also loke on y â— whiche Christ sayd before making answer to his aduersaries He said to theÌ„ you iudge accordyng to y e fleshe he reproued them for y â— they Iudged after y â— froward vnderstanding of their flesh or according to the apparaunce of y â— person Nowe wher y â— eyther affections desyres of the flesh raigne or the respect of y â— person causeth iudgement to be geueÌ„ we must in no sort loke y â— truth and equity may haue place there where the spirite ruleth not the fleshe cannot wel rightly iudge And touching him to shew vnto his enemyes y t they be rash led with a fierce proude spirite he sayth y â— he iudgeth not folyshly as they do His enemies toke vpon them to great licence to iudge folishlye rashly he y â— whylest forbare to do y â— offyce of a iudge although he myghte iudge without doing them wrong and yet they could not abyde hym But to the end that it should not seme that he geueth vp the authoritye that was geueÌ„ hym of hys father he addeth farther and if I iudge my Iudgement is true That is to saye that hys witnesse deserueth well to be allowed So a man may knowe what thys sentence meaneth to weâ—e that the father hath geuen all iudgement to hys sonne that is that the father gouerneth all the worlde in the person of his sonne and exerciseth his iurisdiction vnder the rule of him Not that the father as a priuate man remayneth nowe idle in heauen without medling with any thing for thys manner of speaking is not so much in respect of God as of men The father chaunged not hys state at all when he appoynted Christ to be Kyng ruler souerayne gouernour of heauen and earth For being in hys sonne he worketh in hym and by hym But bycause that when men wil clymbe vp to God all their senses by and by fayle them Therefore Iesus Christ is set before our eyes as the visible Image of inuisible God See now how a man must agree these two places Christ iudgeth not hys aduersaries folyshlye as they did iudge him proudly and stoutly and yet he myght wel iudge them without takyng any thyng in hand that belonged not to hym Yet he iudgeth al the worlde as hys father hath appoynted hym therunto And we muste not seke the secretes of hygh places seyng God prouideth for oure weakenesse when he sheweth himself nere vnto vs in the person of his sonne Whensoeuer there is any thyng to do touchyng our state touchyng the gouernement of al the world and touchyng the heauenly defence of our saluatioÌ„ we must direct our syght vpon Iesus Christ y e sonne of God as in dede al power is geuen hym and the heauenly father appeareth to vs in the face of hys sonne 23 VVho is he that hath knovveÌ„ the mynde of the Lord. Roma 12. But vve haue knovven the mynde of Christ 1. Cor. 2. SAINT Paule speakynge of the predestination of God sheweth vs that if men consider it accordyng to their owne vnderstandyng they ar therein altogether blynde And a man can not dyspute of an vnknoweÌ„ thyng but by greate foolehardinesse and fonde ouerweenyng Wherefore men may not ryse aboue the Oracles and reuelations of God for howe maye a man knowe hys meanyng and councell any farther than those thynges whyche by hym haue beene reueled vnto vs.

THE Agreemente of Sondry places of Scripture seeming in shew to Iarre Seruing in stead of Commentaryes not onely for these but others lyke Translated out of French and nowe fyrst publyshed by Arthure Broke Â¶ Seene and allowed accordyng to the ordre appoynted in the Queenes Maiestyes Iniunctions Imprynted at London in Paules Churchyard at the signe of the Crane by Lucas Harrison Anno. 1563. The Prynter to the Reader THE AVTHOVRS ABsence whose only couÌ„tenauÌ„ce wold haue feared faults polished a far meaner work pleadeth in excuse of the apparauÌ„t flacknesse in perusiÌ„g this smal treatise which as now it swarmes with matter and singuler ê“fite had also flowed wyth EloqueÌ„cemought he haue enioyed himself wheÌ„ the Realm thought good to coÌ„mauÌ„d him But syth euen absent he mought hereby benefit the godly though repyning to see his learned knowledge racked froÌ„ EloqueÌ„ce enforced he was by my oft entreaties to leaue behinde him this orphane Babe Worthy in deede for lawfull and vnspotted doctrine to beare his Syres Name howbeit yet rough vnmete to match with many other his trauaylles satisfieng the hygh expectation that fame had blowen of hym NotwithstaÌ„ding syth it is not the least tryal of mercy to father the fatherlesse what he disdayneth in this youÌ„g Imp for it hath not yet raught the honorable roomes of the rest that ye to whoÌ„ hereby coÌ„modity by our meanes shall grow accept to your patronage That as the cause of imperfection if any be rose for your sakes through my meanes so the ê“tection froÌ„ the enuious sitheuen much it shroudeth worthy enuy may ê“cede froÌ„ your Curtesyes It doing yâ—ure selues shal ye discharge of vnkindnesse me of blame him of feare Which if by one prayse worthye worke ye wyll not small encouragement hath be hereafter wyth the venture of hys fame to tender your profyte And I as lyght cause to hâ—sard my thanckes in lyke importunity on the Lerned Shame therefore be it to neglecte your frendes Feare and doubt to hynder your selues Which as ye shal seke to auoid so in eschuing the Causes pursue the contrary SOme meÌ„ heretofore haue attempted this self maner of writyng y e same worke that is here offred vnto you Neyther was their labour altogether vayne For at the least if they had but gathered suche places of Scripture as seme to dysagree and done theirendeuour to agree theÌ„ thoughe they haue not yelded the true meanyng of places which thei had takeÌ„ in hand to expouÌ„d yet so it is y e thys inuention of theirs hath geuen a taste opened away vnto such other as followed theÌ„ who were able to geue a more certayne resolutioÌ„ of the same differences Let euery one haue hys prayse but chiefly let not the first inuentours be greued y â— those whiche came after holpe theÌ„selues w t their inuentioÌ„ and y t hauing a greater light of y â— scripture they laboured to open y â— whiche beefore was very darkly handled Neither let y â— laste sort seke to set forth themself to y e dyscoÌ„mendation of those y â— went before but let both partes setting abrode simply y t which god hath geuen theÌ„ bryng forth their workes w t a common agreement to the glorye of hym only whiche openeth the eyes of men and geueth them vnderstandyng and wysedome to speake well Be it so than frendly Reader that you read y â— others workes y t haue treated on thys maner or be it y â— you be desirous to take profite of thys presente worke I pray you bring with you a sober quiet Iudgement And I hope y â— wheÌ„ you shal haue red y e other you wil not refuse y â— reading of this as vnprofitable As at other tymes it hath bene nedeful to represse the fransy of many troubled spirits so thinke you y â— at this day all such are not yet so stilled but y â— they geue many occasions of terrible frayes ouerthrowing corruptyng y â— meanyng of y e scriptures to confyrme their opinions And it is necessary that they should be withstode And bicause y â— moste troublesome and hard fighte of theirs y â— we must abyde is when y â— assault is geueÌ„ vs by y e holy â–ª scriptures of which self scriptures we must borrowe al oure strength defence it behoueth vs in this case to vse great wisedome by which we may repulse y â— deceiptes sleyghtes of our aduersaries and so to applie theÌ„ to our purpose as neuerthelesse we mystake theÌ„ not so bee destitute of weapon defence For if wee were assayled by any other meane eyther by Philosophye or by any other doctrine of men it were an easye matter to repulse such assaults for y â— worde of God which we make our bucklar defence is of strength agaynst al doctrynes is aboue al doctrynes But here in is al y e doubt wheÌ„ by y â— word meÌ„ wil destroy y â— word in vs and vs in the word There are many y t reade y e holy scriptures to this purpose only y â— by the they may establysh y e traditions ordinances of men They seke in theÌ„ some couer to kepe their trifling ceremonies Ther ar other y t hauyng Imagined or takeÌ„ some opinioÌ„ in their head holding wilfully and stubbornly y t whiche they haue once conceaued they wrest awrie ouerthwartly the places of scripture hauyng regard to their own ambition rather theÌ„ to y â— teaching edifâ—yng of y e symple ones There are also diuerse whiche not caring for any religioÌ„ but rather wishing y â— al thing wer disordered y â— euery one shold do what semeth hiÌ„ best wickedly take certain scrapings of y â— holy scriptures and assone as they haue fouÌ„d in theÌ„ some litle shew of discord they lay hand on y â— as if they had ouer coÌ„me al tending to no other end but to briÌ„g y â— word of god to be despised hated the readyng of it suspected How is y e world at thys day fyld ful of Epicures contemners CoÌ„trarywise ther ar very fewe y â— hyt y â— marke which bryng with theÌ„ a good mynde read heare y e scriptures to fynde Christ in theÌ„ to coÌ„fyrme theÌ„ self in y e true faith to obey God deuoutly as they ought But these Hogs Dogs wold not once voutchsafe to opeÌ„ their eies to loke vpoÌ„ one only sillable in theÌ„ if it were not to finde some Iarre in theÌ„ to make theÌ„ disagree to haue some occasioÌ„ to find fault with theÌ„ But y e holy ghost which is y e teacher and author of y e scriptures who is y â— spirit of truth euer like to him self alwaies fast coÌ„stant profers nor brings forth any thing y t is contrary to himselfe nor any thing to entangle or trouble y e spirit of y â— fathful reader or to make him vncertayn or in doubt what opinioÌ„ to beleue what not

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