Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	darkness_n	light_n	shine_v	1,307	5	9.6147	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48358	Holy characters containing a miscelany of theolocicall [sic] discovrses that is theology, positiue, scholasticall, polemicall, and morall built upon the foundation of scriptures, traditions, councils, fathers, divided into two books / written by George Leybvrn ...	Leyburn, George, 1593-1677.	1662 (1662)	Wing L1938; ESTC R18553	388,184	688

for as seruants present vnto their lords a cup of drink so persecutours reach vnto those they persecute a chalice of affliction wherby they serue and help them to a purchase of heauenly blessednes A goldsmith serueth a king when he maketh for him a crown of Royalty persecutours serue good Christians when they afflict them in as much as they deuise and forme for them crowns of eternity and with ihe hammer of persecution fit them to their heads Wherfore though persecutours lorde it while they inflict torments neuertheless they are indeed but the seruants of the tormented and only aboue them as chaff is aboue the good grain not because they are more worthy but in regard they be more light and when the time of winowing with the fan of diuine justice shall come God will make clean his floore and gather his good grain into his garner but will burn vp the chaff with vnquencheable fire Mat. 30. Wherfore persecutours of justmen * Aug. in psal 53. florent inquit iniusti persecutores felicitatesaeculi pereunt in virtute Dei Non enim quomodo florent pereunt florent enim ad tempus pereunt in eternum florent falsis honis pereunt veris tormentis doe not perish as they florish they florish for a short time and perish for euer Furthermore good Christians vnder the blak rod of tribulation in as much as they suffer for God and doc not desert him in their sufferings God doth not desert them he is with them in their trouble and deliuereth and glorifieth them God went down * Sap. 10. descendit eiâ— illo Joseph in foueam in vinculis non deroliquit eâ—m with Ioseph into the dungeon and left him not in the bands he couereth them vnder his wings and secureth them * Ps 90 scapulis suit obumbrabit tibi sub pennis cius sperabis .... cu ipso sum in tribulatione eripiaÌ„ eum glorificabo cum vnder his Feathers he is their sheild buckler and fortress he is near to all that call vpon him in truth Psal 104. He was not farre * Ion. 2. orauit Ionas ad Dominum Deum suum de ventre piscis c. from Ionas whom he mercifully heard euen praying out of the fishes belly while the waues of the sea compassed him about he foresook not Daniel in his den of affliction for Daniel prayed vnto him * Dan. 6. Deus meus misit Angelum suum conciuâ—â— ora leabum c. and he sent his Angell to shut the lyons mouthes that they might not hurt him his Angell likewise descended with Azarias and his fellowes into the hot fiery furnace quenched the flames of the fire and made the midds of the furnace as a wind of dew blowing * Misit Angelum suum eruit seruos suos qui crediderunt in eum and the fire had no power ouer their bodyes for not an hair of their head was burnt Daniel 3. The wind of dew blowing in the mids of the furnace denotat's the spirit of God giuing comfort in the midds of tribulation as that wind did so mitigate and temper the hot fire of the furnace that it had no power ouer the bodies of the three Innocent children so doth the spirit of God mitigate and sweeten the afflictions which innocent Christians suffer for his sake that they may not be swallowed vp with ouermuch heauines Wherfore such as are vnder the black rod of persecution haue no cause to fear or apprehend prejudice therby hauing God ready to defend them and his spirit to comfort them which is all sweet and sends influences of diuine sweetnes to their hearts that stirs them vp to praise bless and glorify him with Azarias and his fellows in the midds of their affliction and to pray with S. Paul Blessed be God the Father of our lord Iesus-Christ the Father of mercies and the God of all comfort which comforteth us in all our tribulations 2. Cor. 10. CHAR. XIJ. OF CHRISTIAN FAITH THE CONTENTS Christian faith is a gift of God conuinceth the truth of things that are not seen and bringeth into captivity all vnderstanding to the obedience of Christ through faith poor fishermen subdued kings and Emperors vnto embracing Christian Religion deuils belieue and tremble yet haue nothing of diuine faith being they want obedience the greatest praise of a faithfull Christian is to confess with his toungue outwardly what he belieueth with his heart inwardly faith without good works proceeding from diuine grace through the merits of Christ is a body without life faith alone cannot iustify no man through faith is certain that his sinns are forgiuen him CHristian faith is the substance of things hoped for As substance giues existence to the thing which it is the substance of so Christian faith causeth the existence of the thing hoped for representing it as present that during this life is absent with greater certainty then if the hand toucht or the eye saw it It is (a) According to the Apostle Hebr. 13. faith is the substance of things hoped for the argument of things which are not feen but S. Austin l. 2. de pec merit remis cap. 30. defining diuine faith in room of argument vseth conuiction saying faith is the substance of things hoped and the conuiction of things which are not seen that is faith as a strong argument conuinceth the truth of things vnseen the conuiction of things not seen that is to say neither by sense conceiued nor by reason comprehended * Ephes 2. Dei enim donuÌ„ est nempe fides It is the diuine gift that brings into * 2. Cor. 10. in captiuitatem redigentes omnem intelictum in obsequium Christi captiuity all vnderstanding to the obedience of Christ in a firme assent to supernaturall truth supernaturally reueiled and propounded by the authority of the Catholick Church to be beleiued This captiuity is a supernaturall motion laid on the will which it inclineth effectually and vseth nothing of violence it proceeds * 1. Pet. 2. qui de tenebris vocauit eos in admirabile lumen suum from the marueilous light of saith that enlightens the mind among the dark mists of errour As the carbuncle hath a singuiar prerogatiue of brightnes beyond all other precious stones which is to shine in darknes and chase away night so faith hath a speciall excellency of light aboue all other vertues which is to dissipate the darknes (b) Vnless God had been the author of Christian faith and assisted the Apostles poor fishermen that preach'd it the conuersion of so many kings Emperors and other illustrious Princes to the faith of Christ had been impossible for abstracting from diuine assistance it had not been as to reason consonant that so great Monarchs might euer haue been perswaded to despice wordly pleasures riches and honours vnto embracing of humility pouerty and the ignominious Cross of Christ for a reward of happines

only but also for the sinns of the vvhole vvorld whereby is meant according to the interpretation of the Council of Trent sess 6. c. 3. not the elect onely but the reprobat also being the whole world importes both the one and the other kind of men a Sauiour of the whole world notwithstanding that the greatest part thereof through obstinat perseuerance in rebellion against his diuine grace will not be saued but Christs charity to saue infinitly exceeds the zeal that any temporall Prince euer shewd in gouerning his people for Christ did not only make a law to saue but also dyed for the establishing and conseruing it as to sauing the whole world which no earthly Monarch euer did as to gouerning his people furthermore Christ left necessary expedients through the merits of his death whereby euery one come to yeares of discretion might come to the knowledg of this sauing law vnless such as should be (e) The ancient Philosophers were vnexcusable because though they knew God neuertheless they did not glorify him according to their knowledge vnexcusably negligent of the helps mercifully giuen them to that end and purpose CHAR. XXIIJ OF VERTVE THE CONTENTS The property and nature of true vertue is that it cannot be vsed amiss as star's in the night so vertue in aduersity clearly shineth the supream prouidence suffered holy Iob and Toby to fall into tribulation that they might be an example of vertue vnto imitation Four kinds of Cardinall vertues described VErtue taken in the morall seuse is a good disposition or inclination tending to the exercise of honest laudable actions conformable to the dictates of reason * Aug. virtus est quae rectÃ¨ viuitur nemo malÃ¨ vtitur no man can vse it amiss in regard its naturall property is to bring forth good fruit to make * Aristot 2. Ethic. virtus est qua bonum facit habentem opies bonum him good that enjoyeth it and to flourish for euer As the plant called * Maior colleg 20. meminit herbae semper viuae the herb of life is neuer preiudic'd through cold heat drouth or moisture but all waies continueth in a fresh liuelynes without withered leaues so * Uirtus aeternum viuens vertue beareth vp and florisheth in the midds of trobles and miseries for as the brightnes of the sun obscureth greater lights so the power of vertue ouercometh the greatest affliction and indeed as starrs doe not shine but in the night so vertue maketh the greatest shew in aduersity which is the triall thereof The vertue of holy Iob and Toby lay as it were hid in darknes while they continued in prosperity but after they fell into misery put as it were on a publick stage euidently appeared fire encreaseth with the blasts of wind that presse it and vertue with the fire of tribulation that tryeth it Again when the good Christians of the primitiue Church were racked tryed by reproches and scourgings by bands and impri onments stoned howed a sunder slaine with the sword then the greatnes of their vertue gaue clear euidence of their loue to God the desire of heauenly things and their contempt of the world hereby t is plaine * S. Gregor l. moral aduersitas est probatio virtutis noÌ„ indicium reprobationis that aduersity is no argument of Reprobation it being the proofe of vertue vnto saluation and piously endured is a manifest token of godlines vnto imitation For truly there is no man so sensless but beleiuing the old Testament will receiue comfort in sicknes or other corporall infirmities when he shall call to remembrance how patiently that great seruant of God holy Iob endured his grieuous vlcers and how cherfully * Sacra Scriptura refert quod ideo Deus permisit vt illius modi tentatio eueniret Tobiae vt posteris daretur exemplum patientiae eius S. Iob. the noble Toby especially beloued of God bore the loss of his sight Neither is any man so void of reason if he beleiue the new Testament but will suffer with ioy reproches contumelies the spoiling of his goods for Christs sake when he shall piously consider how cherefully the primitiue Saints of the new Testament endured stripes prisons banishments gibbets swords saunces kniues and all sort of cruell torments for the same cause The cheif heads of morall vertue be four which in respect of their eminency are named Cardinall vertues for example wisdome Iustice Fortitude and Temperance Zorostrates taught that the soul had wings and being asked of his schollars how they might get flying souls he bid them water the wings therof with the water of life and being demanded again where that water might be had he replyed darkly after his wonted manner saying the Paradise of God is watered with four riuers and that they might draw from them water of life By the four riuers of Zorastrates S. Ambr. * S. Ambro. l. de paradiso allegor per quatuor flumina quorum meminit Zorostrat intellexit quatuor virtutes Cardinales vnderstood the four Cardinall vertues which be wells of water that spring vp vnto euerlasting life But the sour riuers which are said to haue their springs in the terrestiall paradise be Ganges Nilus Tigris and Euphrates The first wherof in as much as it brings forth gold the Prince of Mettals and the Carbuncle the best of precious stones expresses wisdome which is the queen of sciences and all knowledg The second for as much as it watereth the land of Egypt against the violent heats of the sun represents temperance the innate propertie wherof is to suppress the fire of carnall lustes The third namely Tygris in regard of its swift and rapid waters which cast down strong fortresses represents fortitude that ouercomes the hardest difficulties The fourth that is Euphrates because of its fruitfull fecundity is a symbole of Iustice that furnishes human society with a great aboundance of good fruits through the true exercise the rof CHAR. XXIV OF VVISDOME THE CONTENTS Whosoeuer findeth true wisdome getteth a treasure of all good things a wise man indeed loueth vertue and hateth vice reuerenceth the best antiquity and detesteth prophane nouelties embraceth sobriety and escheweth curiosity affecteth knowledge of profitable and seeketh not after science in many things WIsdome is an armour * Rom. 13. armatura lucis sapientia Sap. 70. proposui pro luce habere eam sapientiam scilicet of light which deliuereth from darknes of error enableth to wrestle against flesh and blood and to resist spirituall wickednes in the defence of truth She is a light in as much as she furnisheth knowledge vnderstanding and counsell Prouerbs 20. and an armour in regard a man truly wise (a) Salomon Sap. 7. calleth wisdom the mother of all good things and prefer's her to scepters and throns and counteth riches nothing in comparison of her receiueth together with wisdome an army of good things and treasures of heauenly graces

will free himselfe of his bondage at his pleasure As a ship that hath lost her helme cannot sail whether and as her self would but is caryed whether and as the wind will euen so a sinner that is depriued of the helme of grace cannot doe the good things which he should but the euill which he should not and as ship of it self can descend but not ascend so a man by the power of his own free will can fali into But cannot rise from sin The works of nature (c) God said by the mouth of his Prophet Ose cap. 13. Perdition is thine O Israel onely in me is thine help whereby is clearly euidenced that the euils which happen come of our own procurement in regard of the sinnes we commit which do not proceed from God who cannot be the author of euil as it is an euil worke though according to the Prophet Amos cap. 3. he is cause of punishment due to sin which is called malum poena But God punisheth in order to amendement in this life and Iustice after death so that those which amend their life need not feare the diuine iustice after death can cast him down but the works of grace only can raise him vp again that he is a seruant of sin and freed of iustice is his own free act but that he is freed of sin and a seruant vnto iustice is the work of grace through IESUS-CHRIST and indeed if the works of nature were sufficient enough to raise vp a sinner vnto iustification of life Christ had dyed * Ga. 2. so per legem iustitia ergo Christus gratis mortuus vnde Aug. infert contra Pelagi Si per naturaÌ„ tustitia ergo Christus graits moriuus ergo scandalum crucis euacuatum est without cause Furthermore besides this bondage there be sundry other euil things which the deuil hath made of sin for he that sinneth speakes * Jsa 5. va vobis qui dicitis maluÌ„ bonum bonum malum ponentes tenebras lumeÌ„ lumen tenebras poneÌ„tes amarum in dulce dulce in amaruÌ„ good of euill and euil of good puts darknes for light and light for darknes puts bitter for sweet and sweet for bitter goes far from the springs of liue waters and dyes in the waters of vnclean delights that is to say a sinner preferreth wickednes to godlines ignorance to knowledg vice to vertue and death to life for as much as he forsaketh God his creator without whom nothing can be lightened sweetened sanctified quickened know therefore says the holy Prophet Ieremy cap. 2. and Behold Ã´ sinner that it is an euil thing and bitter that thou hast for saken God thy lord which is an infinit treasure of good things The deuil makes a couenant with euery man that sinneth which is like the league * 1. Reg. 11 Naas interpretatur serpens significat diabolum of Naas the Amonite 1. Reg. 11. on condition that he may thrust out his right eye that is his obedience to God and his loue to spirituall things which is a very ill agreement in regard it spoileth him of knowledg grace and glory a chess player by one negligent remouall or touch of his men a miss often times loseth the whole game and the whol gaine too euen so one sin destroyeth much good Eccles 9. for euen When a iust man turneth away from his iustice and committeth iniquity all his iustice that be bath done shall not be remembered but in his transgression that he hath committed and in his sin that be bath sinned in them shall be dye Ezech. 8. That is when a sinner does not cast away from him his wickednes wherby he hath taken the couenant of the deuil and turne to God with a new heart and a new spirit but die in the bitternes of his soul he shall lose all the fruit of his good works together with the glory of Heauen Neither are these all the euill things that the deuill hath made of sin for the burdens which he layes on the shoulders of him that sinneth mortally are most beauy and grieuous and albeit that for the present they seem sweet and light yet afterwards they press him down as he that in water drawes a log of wood feels not the full waight therof till he come to land so the burden of a sinner is not felt in the waters of fleshly delights and the pleasures of this life but when he shall goe out of them that is when he shall depart out of the world he will find the (d) S Iohn Apoca. 8. faith that the waters destroy many that is worldly delights which after death are made bitter water in which he delighted as bitter as wormwood and the load that sin laid on his neck so heauy that it will suppress him suddenly for as lightening descends from Heauen in the turne of an eye so a sinner will fall down into hell in * Job 21. in puncto descendune ad inferos Ex Luc. 10. videbam Satanam sicut fulgur de calo cadentem a trice which is the place of diuine execution in punishment of transgressions As earthly kings haue faire lodgings for the entertaining of the good people and dark prisons for the punishing of malefactours so the king of glory that is exalted aboue all Princes of the earth hath goodly pallaces for delighting such as do well which is Heauen and dungeons of vtter darknes for tormenting of those that doe euill which is hell where the wicked experience in bitter suffering the power of him whose mercy in bountifull gifts they haue despiced as he that walketh in iustice and shutteth his eyes from seeing euill shall dwell on high with God in full enjoyment of all good things so he that deuiateth from the waies of godlines and delighteth in the pathe of iniquity when the number of his life is cut of (e) The Prophet Isaias cap. 33. expressing the punishments which the wicked endure after their death speaketh to sinners thus Who among yee can endure to dvvell vvith the deuouring fire vvho among yee vvith euerlasting burnings Wherfore S. Gregory saith that the death of the wicked is an euerlasting death shall dwell below with the deuil in deuouring fire and euerlasting burnings which is a death without dying and sorrow without ending for death there is alwayes * S. Gregorâ—â—it miseris â—â—ors sine â—â—â—rte begining and sorrow neuer ending in reguard the deuouring fire is for euer burning and no deliuerance from hell which is a laborynth in the mids of the earth though easely entred into yet affordes no guid or thread to direct out againe and the windings and turnings therof minister nothing of pleasure for brimstone is scattered in euery walke * Job 14. vndique terrebunt eum formidines and trouble anguish feares together with dispaire and horrible confusion be on euery side hope of blessednes being rooted out of this dwelling yet

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