Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	day_n	holy_a	sabbath_n	3,263	5	9.5375	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16531	The vnbeliefe of St. Thomas the Apostle laid open for the comfort of all that desire to belieue. Whereunto is added a comfortable treatise for all that are afflicted in soule or body. The first armeth vs against despaire in the houre of death; the second against impatience vnder the crosse. By Nicholas Bound, Doctor in Diuinitie.	Bownd, Nicholas, d. 1613.; Bownd, Nicholas, d. 1613. Treatise ful of consolation. aut	1628 (1628)	STC 3442; ESTC S113890	68,060	212

of God alone who onely is there to be serued and not of any Saint as in time past they haue beene And so ought the daies also As vnder the law all the Sabbaths were consecrated vnto the honour of God the creator of heauen and earth and vnder the Gospel vnto the honour of Christ the Redeemer of his Church and all other daies that are now put a part among vs from the common affaires of the world they are sanctified to that ende that God might be honoured in them and by them And therefore we put a great difference betweene these holy daies and the Sabbath or Lords day First of all in that we know this later to stand vpon a better foundation then they as hauing his institution from Christ and his Apostles and so doth binde all nations and is perpetuall neuer to be changed Whereas the former haue their warrant only from men and so doe not binde all Churches alike and may be changed yea taken cleane away and serue onely for Christian policie and good order in the Church that men vpon these daies might come together and serue God And therefore it is to be prouided that there should not be too many of them least thereby men should be hindred from the necessarie workes of their callings which hath mooued the reformed Churches as in this Realme so els-where to cut off many that were vsed in the time of Poperie and so to keepe theÌ„selues in a mediocritie neither hauing too many nor putting downe all Secondly there is a difference betweene them in the manner of keeping the one and the other for on the Christian Sabbath the lawes of our kingdome and Church doe restraine all men from many things as from markets and faires and keeping of Assises and Sessions for the execution of iustice which they doe tolerate and permit vpon other holydaies Whereas in the time of blindnesse they sometimes preferred these daies before the Sabbath and had more solemne seruice and feasts vpon them and counted it a more deadly sinne then to worke then vpon the Sabbath day Besides this they appointing these daies to the honor of men did thereby greatly dishonour the Saints theÌ„selues For what greater dishonour can there be vnto any man then to make him a traytor and to giue vnto him that honour that is due onely to the Prince And if any should in simplicitie and good will ascribe so much to the greatest noble man in the Realme that at the last he should giue him the titles that belong vnto the King and so bring him into the suspicion of treason against his will it were no honour but dishonour vnto him So the Papists in extolling the Saints so highly that they consecrate daies vnto them and thereby seeke to honour them and hope that therefore they will become Patrons vnto them all which are proper vnto Christ in so doing they dishonour them for they make them as much as lieth in them to be traytors vnto Christ in robbing him of that honor that is proper vnto him And these Saints if they were now aliue vpon earth would not onely not take this honor vnto themselues and thanke them for it but altogether refuse it and rebuke them for it as Paul and Barnabas did vnto the people at Lystra when they brought buls with garlands and would haue sacrificed vnto them They rent their cloathes and ranne in among them Act. 14 14 saying O men why doe you these things we are men subiect vnto the like passions that you be and preach vnto you that you should turne from these vaine things vnto the liuing God IN this text there are these foure things principally to be obserued first of all the great infidelitie of S. Thomas the Apostle who did not beleeue the resurrection of Christ reported vnto him by all his fellow Apostles who had seene him v. 24 25. Secondly the great mercie of Christ who did not cast him off and leaue him to perish in this vnbeleefe of his but most louingly in time conuenient sought to pull him out of it by all good meanes euen the very same which himselfe desired vers 26 27. Thirdly the increase of faith in Thomas by these meanes appearing by the confession that he made after that he was thus confirmed namely that he did beleeue not onely that he was risen againe but for him and therefore calleth him his Lord and his God v. 28. Lastly here Christ vpon this occasion deliuereth a generall doctrine and so applieth this fact of Thomas vnto the whole church euen that they should be blessed who should beleeue in him though they did not see him as he had done I doe not purpose to intreat of all these but onely of so much as doth concerne the vnbeleefe of S. Thomas But before I come to it it may seeme somewhat strange that S. Iohn in his Gospel doth write this of his fellow Apostle seeing it tendeth so wholly to his discredit The other Euangelists all of them haue left it out it may seeme in fauour of him and it might be thought that it had beene better if he had passed it ouer with silence also But this Apostle liuing longer then all the rest about an hundred yeares after Christ and so seeing all their writings doth adde this as a matter of speciall moment as indeede in it there is offered to the Church great instruction and consolation And this plaine dealing of his is a note of that integritie that is to be found in all the Scriptures as beeing penned by the spirit of God For they came not in old time as S. Peter saith 2. Pet. 1.2 by the will of man but holy men of God did speake and write as they were mooued by the holy Ghost And therefore they greatly differ froÌ„ the writings of men which sauour of the spirit of men and so are in many things partiall as this is a common fault in many Historiographers that they flatter great men and speak onely of their vertues which they set out to the full but their vices either they wholly conceale or lightly passe theÌ„ ouer especially when they are their friends and of the same ranke and order with them as S. Thomas was vnto the Apostle S. Iohn But it is not so in the Scriptures which proceeding froÌ„ the spirit of truth are no more partiall then God himselfe with whome there is no respect of persons â—om 2.11 in so much that the penners of them doe lay open the greatest sinnes of the greatest men in their time euen of the Kings and of the Priests Sam. 2.8 As of Heli how he honoured his children aboue God and caused the sacrifices of the Lord to be despised and troaden vnder foote and of Manasseh king of Iudah how he caused his sonnes to passe through the fire in the valley of Ben-hinnom Chr. 33.6 and gaue himselfe to witchcraft and to charming and to sorcerie and vsed them that had familiar

imagine that they beleeue when they doe not or to haue morâ— faith then they haue they shall onâ— day finde that their phantasie hatâ— deceiued them and they shal be farrâ— from beeing holpen in that that theâ— want For many thinke that it is theâ— easiest thing in the world to beleeue when as indeede it is the hardest anâ— it is more hard to ouercome our reâ—son in beleeuing then the affections of our heart in doing and therefore Christ saith The gate is strait Math. 7.14 and the way narrow that leadeth vnto life â—nd few there be that finde it And that which hath bin said of Gods iudgments it is true also of his â—romises that there is as much vnâ—eleefe in vs towards the one as toâ—ards the other For how often haue â—e read the same sweet and comforâ—able promises of God made for our â—ood yea how often haue they bin â—reached ouer and ouer againe vnto â—s and yet we rather not beleeue theÌ„â—t all or not as we should Let vs take â—ne for example The Lord saith by â—is Prophet Psal 50.15 Call vpon me in the day â—f thy trouble so I will deliuer thee â—nd who so euer shall call on the â—ame of the Lord shall be saued Ioel 2.22 Yet â—hen trouble and affliction coÌ„meth â—h how fewe doe beleeue this to be â—rue as appeareth by their practise for how few or none at all almost doe seeke vnto the Lord by earnest and feruent prayer and they that doe with how little confidence and hope of beeing heard doe they practise it which sheweth howful of vnbeleefe they are Few or none can say as Salomon doth Prov. 18.10 that the word of the Lord is their strong tower and that they run to that as to their sure defence or as Dauid taught the people to say Some trust in chariots Psal 20.7 and some in horses but we remember the name of the Lord our God that this is the first thing that they remember as that that shall doe them most good But prayer is either so wholly neglected or men come to it so slowly as it were drawing their legs after theÌ„ and last of all as though they did noâ— one whit beleeue the promises thiâ—â— way made vnto them Nay which is more if any comâ— to them in their trouble and tell theÌ„ that they haue often found this to be true by experience in themselues as Dauid doth The poore man cried Psal 34.6 and the Lord heard him and saued him out of all his troubles yet we doe not beleeue that we shall finde it to be true in our selues Especially if God deferre vs any while we can giue no credit to the truth of his promises vntill we see them verified in our selues but we are readie to say vnlesse we see and feele these things in our selues we will not beleeue it Againe how often and by how many haue we heard this truth of God Rom. 8.28 All things worke together for â—he best vnto them that loue God â—hat is God will turne all the afflictions of his people vnto their good in â—he ende yet when the least crosse â—oth befall vs how are we dismaied â—s though this were false because we â—oe not beleeue it And if any shall then say vnto vs be of good comfort beare it patiently the Lord herein seeketh your good and you shalâ— come out of this affliction better theÌ„ you were before yet we thinke it a matter impossible yea a meere fable and that it is better for vs to be otherwise and so we will not beleeue him nor others though they should come immediately and tell vs the same vpon good trial that they found it to be so in themselues as Dauiâ— saith Psal 119.71 It is good for me that I hauâ— beene afflicted that I may learne thy statutes 67. and before I was afflicted I went astray but now I keepe thy word and as the Apostle Paul alsâ— saith vpon his owne experience and the rest of the faithfull in whosâ— name he speaketh Rom. 8.28 We know that alâ— things worke together for the besâ— vnto them that feare God Not onely I my selfe but many others also do know this to be true Which is as if a skilfull Phisitian should say vnto his sicke patient take this potion though it be bitter it is for your health I haue found the proofe of it by long experience nay not onely I my selfe but all we Physitians doe know it to be so and yet the patient would beleeue none of them but himselfe Oh what a great note of infidelitie is within vs how had we neede to striue against it To be short how often haue we heard this promise of our Sauiour Christ Math. 6 33. First seeke the kingdome of God and his righteousnes and all outward things shal be ministred vnto you and that also of the Apostle Paul vnto Timothie 1. Tim. 4.8 Godlines is profitable vnto all things which hath the promise of this life and of that that is to come yet let vs be in any want and it is a wonder to see how hardly or not at all we with cheerefulnesse depend vpon Gods prouidence vntill such time as we can see how to prouide for our selues Let other men come and say what they will and what they haue found by experience in themselues and in others concerning the truth of this we doe not almost regard it or take any comfort in it so full of vnbeleefe are we so common a thing is it in the matters of God to giue credit to none but to our selues as the Apostle S. Thomas saith of himselfe here Lastly let vs come to the matter of our saluation Reuel 12.10 if Satan the accuseâ— of the brethren and our owne conscience doe set before our eies the remembrance of our sinnes and presse vs somewhat therewith though we be heartily sory for them do weep bitterly Math. 26 75. as Peter did at the remembrance of his fall and do wish a thousand times that we had neuer committed them thus trauell groane vnder the heauy burden of them as that that is able to presse vs down vnto the bottom of hell and vnfainedly turne from them vnto God saying with Dauid Haue mercie vpon me Psal 51.1 O God according to thy louing kindnesse according to the multitude of thy compassions put away mine iniquites yet how hard a matter is it then to finde thâ—t in our hearts which we say with our mouth I beleeue the forgiuenes of my sinnes especially in the day of temptation and in the howre of death though wee haue oftentimes before heard the blessed saying of the Apostle This is a true saying 1. Tim. 1. â— and by all meanes worthy to be receiued that Christ Iesus came into the world to saue sinners and that comfortable voice of our Sauiour Christ Come vnto me all ye that are wearie Matth. â—â— and

out of the same in time that they might be saued And why doth he say thus rather then any thing else Except I may see and feele c. Are these two senses such sure iudges of the truth that they cannot be deceiued May not a man thinke that he seeth and feeleth that which he doth not and may he not againe doubt whether he seeeth and feeleth that which indeede he doth How came it to passe that when Elisha had caused water to come miraculously into a vally of the wildernes for the Kings of Israel of Iudah and of Edom that the Moabites when as earely in the morning the sunne rose vpon the water and they saw the water as redde as blood ouer against them they said This is blood the kings are surely slaine and one hath smitten an other but when they came to the host of Israel they found it otherwise And as the sight of these men deceiued them so did the feeling of Isaac deceiue him in his old age For his sonne Iaakob comming vnto him in the person and habite of his elder brother Esau to receiue the blessing when he felt the roughnes of his necke and hands which Rebekah had couered wiâ—h skinnes he iudged by his feeling that it was Esau For he said Come neere my sonne that I may feele thee whether thou be my sonne Esau or no when he had felt him he said The hands are the hands of Esau Thus wee see that sight and feeling may easily be deceiued and yet this is the nature of vnbeleefe to giue credit more vnto these deceiueable senses then to many other things that are most sure and certaine And many men in matters of faith will almost beleeue nothing vntill such time as they see and feele them and therefore when they are taught what in heauen is prepared for them that serue God what in hell for them that disobey him they are readie to say who hath seen them giuing vs to vnderstand that they will not beleeue them vntill they either see them or feele them themselues Was not this vnbeleefe vniuersally spread ouer the face of the whole world before the flood when Noah the prâ—â—cher of righteosnes declared vnto thâ— the iudgment of God that should come vpon them for their sinnes namly that God would bring a flood of waters vpoÌ„ the earth to destroy all flesh wherin was the breath of life vnder the heauen because all flesh had corrupted his way and the earth was filled with cruelty and thus he continued preaching an huÌ„dred twentie yeares But none of them beleeued it though they saw him also all this while preparing the Arke for the sauing of himselfe and his family And therefore they continued still in their impenitencie and in their sinnes till the flood came and tooke them all away And so they said to Noah some in their thoghts some in their words as Thomas did here in an other case to the Apostles You say that the world shal be drowned but except we see the raine come in such measure and feele it we will not beleeue it And was not the like infidelity afterwards in all the men of Sodom where iust Lot liued and was vexed with their vncleanely conuersation for which he denounced Gods iudgemeÌ„t against them and at the last by speciall reuelation of the Angels that were sent vnto them he saide vnto his sonnes in law which had maried his daughters Arise go out of this place for the Lord wil destroy this citie but he seemed to his sonnes in law as though he had mocked Thus they would not beleeue it because they saw it not nor any likelihood of it till fire and brimstone came downe from heauen and fell vpon them and consumed them And so they being condemned and the citie ouerthrowne they were made an example vnto them that after should liue vngodly and which would not beleeue the truth of Gods iudgements against sinne in the mouthes of his seruants any further then they shall see and feele themselues Thus we see how common this is among all vnbeleeuers so farre as infidelitie preuaileth with them that they will beleeue nothing that is threatned against sinne any further then they see and feele it themselues When in the famin of Samaria there was exceeding great plentie against the next day promised by Elisha the Prophet did not one of the Princes say when I see it I will beleeue it and not before Whereupon this answere was giuen vnto him Beholde thou shalt see it with thine eies but thou shalt not eate thereof And so vnbeleefe discredits not only the threatnings but the promises except they can see them with their eies and feele them with their hands of which we shall speake more afterwards Doth not S. Peter say that there shal come mockers in these last daies which will walke after their lust and say where is the promise of his comming for since the fathers died all things continue alike froÌ„ the beginning of the creation Wherein he sheweth how men through vnbeleef will make a mocke of Christs second comming of the end of the world and of the day of iudgement because with their eyes they doe not see any such thing likely to come to passe when they shall see some great alteration in heauen in earth bending that way they will beleeue it and no sooner nor any further And we finde by experience the truth of this daily in many that they will beleeue nothing of this matter any further then they can see themselues And our Sauiour Christ in the Gospel hath foretold and forewarned vs of this when as he saith As it was in the dayes of Noah â—â—k 17.26 so shall it be in the dayes of the sonne of man they eate they dranke they bought they solde they married wiues and gaue in marriage vnto the day that Noah went into the Arke and the flood came and destroyed them all Likewise also as it was in the daies of Lot they eate they dranke they planted they built but in the day that Lot went out of Sodom it rained fire and brimstone from heauen and destroyed them all after these insamples shall it be when the sonne of man shall be reuealed that is not onely it shall come suddenly and all things shall continue in their ordinarie course but men shall then giue themselues to all pleasure and worldlines and shall neither beleeue it nor thinke of it till it come as the men of the old world did not of whome the Euangelist S. Matthew saith that they knew nothing till the flood came and tooke them all away so shal also the comming of the sonne of man be They knew nothing not that they had not heard of it for Noah did preach vnto them an 120. yeares before but they did not beleeue it nor regard it because they saw it not euen so shall it be towards the end of the world though they haue heard of these things

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