Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	grace_n	knowledge_n	temperance_n	2,441	5	11.9133	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00635	Certain godly and learned treatises written by that worthie minister of Christe, M. Dudley Fenner; for the behoofe and edification of al those, that desire to grovv and increase in true godlines. The titles whereof, are set downe in the page following; Selections	Fenner, Dudley, 1558?-1587.	1592 (1592)	STC 10769; ESTC S101933	97,773	202

generally in the Sacrament but here they must see feel their faith not only to receiue christ but to apply him for increase of strength and growing in repentaÌ„ce Likewise what be the several wants weaknesses of faith terrors of conscieÌ„ce weaknes to resist sin follow obedieÌ„ce so here to seek increase of strength coÌ„fort for this is the examinatioÌ„ vrged of the Apostle as answerable to the nature of this Sacrament In the work it self mens hearts must be occupied in the whol variety of the works mencioned opened aboue so must feel strength comfort to be ministred to stir vs vp with the whol Church in the felowship of this banquet sweetly to offer praise to God in Psalmes and spiritual songs The continual profit after is alwaies hence to haue encreased streÌ„gth spiritual might here in al fruites to haue refreshing that eueÌ„ as Elias wel refreshed went in the strength of that nourishment a long time So here we being refreshed must walk forward in spiritual coÌ„fort by the strength thereof which we haue received sealed vp by this seal already further because we are so incoÌ„passed about this profit must make vs come ofteÌ„ to this banquet to seal vp our nourishmeÌ„t in Christ dayly FINIS To the Christian Reader FOR recreation no better meane can be kept then that which is iust and euen with the wise mans measure who said Be not too iust neither mak thy selfe too wise for why shouldest thou make thy selfe desolate Be not too wicked or a foole for why shouldest thou dye before thy time Eccle. 7 18.19 For as they are too iust and too wise which beyond the rule of God his word abridge the lawfull libertie of honest exercise so they are too wicked which either make no choise or keepe no measure in their recreations Which thing is manifest by this that the first sort doe either by immoderate austeritie beâ—numbe their giftes or by a superstitious conceit make a shew of godlines where the power of it is wanting The second doe either by excesse make themselues drunken euen to the death yea sometimes of their bodies or else by a sweet and fleshely delight do cast themselues into such a sleep as doth partly spoyle their giftes partlie make them slouthfull and idle to all good workes For avoiding of both these extremities I do alwaies with Solomon exhort al men to lay good hold vpon the latter counsel least in pastime they become wretchles and prophane also not to put backe their hande from the former least by contempt of an outwarde blessing they decay in ane inward grace Because I knowe that will prooue true which Solomon saith He that feareth God will escape out of all these pitfals For the better information of some to whome I am more especially bounde I had writtin this shorte remembrance following minding by priuate cemmunicating of the same with them further to prouoke their willing minds to make streight steppes vnto their feet least that which is halting be turned out of the way when it ought rather to be healed Heb. 12.13 But the perswasions of some who desired to haue it common the commoditie of more easie communicating of it this way hath moued me to make it thus common The general matter â— hope none will mislike In the particular pointe of lotâ—es if my reasons after the poysoning of them by the weight of the Sanctuaâ—ie be found too light I will beare that losse so the rest being pure golde and siluer out of God his worde may passe Yet I warne all that when they come to weighe them they bring not only the Lordes waightes but also keepe a steddy and true hand in the doing thereof Prooue all hold fast that which is good abstain from all appearance of euill And if this do thee any good help me with thy prayers Thine in Christ Iesus D.F. A SHORT AND PROFItable Treatise of lawful and vnlawfull recreations and of the right vse and abuse of those thar are lawfull The first rule Of all the benefites of this life BEsides godlines coÌ„tained in the first table and righteousnes in the second There is commanded in the whole Sobrietie or temperance which is the moderate and sparing vse of all bodilie benefites as of foode apparell rest recreation the which temperance is a means to maintaine and increase both the other Tit. 2.11 The grace of God teacheth vs to denie all vngodlines and worldly lustes and that we should liue soberly righteously godly in this present world 2. Pet 1.6 Ioyne with your vertue knowledg with it temperance and with that godlines and brotherlie loue c. Which doeth shew that this sparing vse of these benefits is coÌ„manded as a nurse or staffe of godlines and righteousnes 2 Declaring more plainlie the nature of temperance AL these must be sanctified by the word with prayer before and thankesgiuing after yea so vsed as euery one do it to the glory of God without offence and keepe himselfe within his calling as for the first parte the Apostle saith 1. Tim. 4.4.5 For euerie Creature of God is good nothing is to be refused if it be receiued with thanksgiuing for it is sanctified by the word of God praier Whereby we gather if meate and drinke and the vse of mariage must be sanctified with the word of God and prayer much more recreations which are not of that necessitie with the other and whereby we are more in daunger to fall into abuse especiallie the sober minded whoe will not lightlie abuse the Creatures of meate and drink For the second part he saith 1. Cor. 10.31 Whether therefore ye eate or drinke or whatsoeuer ye do doe all to the glorie of God Giue no offence neither to the Iewe nor to the Grecian nor to the Church of God And againe The apparel even of Women must be such as becommeth godlines Tit. 2. 3.1 Tim. 2.10 Much more must the same bee vnderstood of recreations as both the nature of them compared with the nature of meate and drinke more necessarie then recreations and his general words whatsoeuer do conuince 3 Of the vse of them to the glorie of God TO vse these things to the glorie of God is so to vse them as we neither be drunk or a sleep in them as the Apostle saith which are the workes of the night and darknes not of the day 1. Thes 5.6.7.8 To be drunk it is to be ouercome with the delight or the motions which they procure so as we fal to open outrage of swearing chaffing fretting quarrelling and such like which wee would neuer doe being sober in our vse of recreations or any such other benefits To sleep in them is to bee ouertaken with delight of them as it occupieth our mindes and bodies in such sort as it maketh vs vnwatchful against the motions of sin as it breaketh our reastes weaneth vs from some dueties of our

to giue and to applie is plain because in those of discretion in baptisme faith to apprehend Christ and all his benefits is first required as appeareth by the Eunuche onely in children remaineth some shew of doubt but seeing the Apostle saith they are holy that is within the covenant of God I am thy God the God of thy seed Christ his benefits in this covenant of grace doth belong vnto them that living by faith it may be applied or dying the Spirit of the grace of God may worke in them as he knoweth how and hath not revealed And this they haue before Baptisme even being aliue but not by any vertue of birth which bringeth death and that only in respect of originall corruption but by the grace of Gods covenant that if the tree be holy so should the branches also So then this is the proper work of the Sacraments more surely and stronglie and comfortablie to apply and seale vp Christ crucified and the covenant of God ratified in him to saluation And thus much generally of a Sacrament now followeth that which is gathered out of this generall which euery one must do concerning the Sacraments First before this work is required examination after the feeling of sin Act. 8.37 Act. 19.4 1. Cor. 11. Then our acceptable knowledge of God in three persons as of Christ his person perfect God and perfect man his office to saue his people to be their Priest by his sacrifice perfectly to reconcile justify to make also continuall intercession that our obedience praiers c. may bee accepted to be their King by the government of his Church to kil sin in theÌ„ to sanctify them and to apply the whole matter of salvation wrought in his Priesthoode After of a true faith repentance that being in one body with him hee come aright to the Sacraments the imperfections weaknesses c. may be supplied In the worke it selfe by a right knowledge of the doctrine of the Sacraments faith must work in everie point as hath bene declared aboue The vse end must finally be applied that all the doctrine of Gods good will here in Christ sealed vp may bee in our heartes and so in our mouthes to confirm strengthen our selues others in al temptatations both against justification and sanctification Exod. 13. Psal 50.7 OF THE DIVISION OF SACRAments of the covenant gathered out of this place The Sacraments are two Baptisme The Lords Supper THat these two only are the Sacraments of the couenant of God appeareth by the declaration of a SacrameÌ„t gathered out of this place with which none of the other fiue imagined of the Papists can stand for they cannot shew vs that Matrimony is an instrument wherby God doth applie Christ and his benefits this is not a common instrument of the coÌ„mon salvation and benefits which al haue in Christ Orders only are proper to Ministers and is not an instrument to apply any common grace of the Church but to signifie that which is proper to the Minister And Penance hath not anie visible signe ordeined of God but is only one fruit and benefit of Christ which is sealed vp in both these Sacraments as shall more fully appeare afterward Confirmation is an invention of their own braine taken from an apish imitation of the laying on of handes in the Apostles time or those who receiued the gifte of miracles and therefore was proper to theÌ„ For Philip the Evangelist was aboue all Bishops yet could not administer it But the Apostles S. Peter and Iohn Act. 8. this whollie to derogat froÌ„ Baptisme as shall appear after Neither doth there any Oyling agree to this definition which was not a publicke worke but a private which was not for ever but for a time whilest the gift of healing lasted in the Church which was not of the couenant of God to saluation but a temporall blessing or at the farthest if the partie had coÌ„mitted any speciall sin which was the cause of that correction by being restored to health he shuld receiue assurance of the forgiuenes of that sin all which last of al doth not apply to the worthy receiuer the benefite of health there promised no not with them therefore by the former declaration can be no Sacrament Secondly we gather this diuision out of this place becaus the Apostle plainly maketh it for being about to shew how that many are in one bodie of Christ he proveth it by a full diuision of those pledges both our being set into the bodie of Christ our nourishing in the same Now if there had bene any other pledges he would never haue omitted them Last of al the effect or vse of both these Sacraments here doth prooue it for when as we can haue no more inwarde grace applied vnto vs than Christ that is first to be born in him to haue all priviledges of eternall life and then after to be nourished in the same continuallie in him both these being fullie represented and sealed vp vnto vs in these two it followeth that Christ who would haue the fewest but the best Sacraments that might bee vnder the Gospell would nor did ordeine no more 1. Cor. 10.1.2.3 Exod. 12.48 OF BAPTISME The place of Scripture Mat. 28.19 Go therefore and teach all nations baptizing them into the name of the Father the Son and the holy Ghost This place is taken to drawe out of it the especiall doctrine and declaration of the Sacrament of Baptisme Baptisme is the first Sacrament of the couenant wherin by the Ministers once washing or baptizing in water into the name of the Father the Sonne and the holy Ghost there is represented offred and truly applied to the right receiuer his once setling into Christ for euer to haue fellowship with one God in three persons for his glorie with his Church for pertaking the washing of our new birth the benefites of Christ by the merites of his death to hide couer and cleane take away the guiltinesse of our sinne and the merit of our righteousnes and resurrectioÌ„ to make vs vnblameable before his iudgment seat for iustification vnto eternall life by the power of the said death to the killing and buriing of sinne in vs vnto righteousnes for sanctification acceptable to God through Christ THE first Sacrament this appearth plainlie both out of the division going before and also now by the doctrine of Christ willing his Apostles to teach al nations wheÌ„ they beleeue he will haue them straight way baptized so we see the practise of the Church touching the same thing Act. 2.38 Act. 10 in the ende The historie of the Eunuch c. And it is plaine by the effect or vertue of it By the Ministers once washing That it shuld be the Ministers work is proued generallie in the Sacraments and is plaine here by the words of our Sauior who speaketh to his Apostles giveth them the charge of this worke as

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