Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	day_n	flesh_n	life_n	5,692	4	5.5881	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19487	The anatomie of a Christian man VVherein is plainelie shewed out of the VVord of God, what manner of man a true Christian is in all his conuersation, both inward, and outward. ... By M. William Covvper, minister of Gods Word.	Cowper, William, 1568-1619.	1611 (1611)	STC 5912; ESTC S108976	153,437	332

day of haruest Patienter itaque ferendum est quod festinanter auferendum non est There will neuer be peace where God hath proclaimed inimitie the blessed seed of the woman and seede of the cursed Serpent will neuer agree let there be but two of them in the world suppose brethren the one of them shall slay the other as Caine did Abel let them be in one house vnder one discipline yet the one shall persecute the other as Ismael did Isaac yea put them into one wombe as were Iacob and Esau yet the one shall striue with the other As the rocke in the sea said Nazianzen lyeth obiect to the waues of the sea raised by euery winde from whatsoeuer coast it blow so is the Christian in the world subiect to the trouble of euery wicked man that can come neere him and therefore hath hee neede to be armed with patience and to walke among them circumspectly as among snares Now to the third the vtilitie of Patience Euery grace of the spirit hath in it some speciall vertue whereby it excels another but the principall praise of Patience is pointed out by our Sauiour in that precept Possesse your soules in Patience These are three excellent graces Faith Loue and Patience by Faith I possesse Christ Iesus by Loue I possesse my neighbour and make him mine owne by Patience I possesse my selfe hee that hath not Faith is without the Head hee that hath not Loue is without the body and hee that hath not Patience is without himselfe no maister nor possessor of himselfe but still ouer-ruled by the will of another Beside this Patience entertaines all the rest of the graces of the spirit it a enim proposita est Dei rebus patientia vt nullum opus Deo complacitum perpetrare possit extraneus Ã patientia for it is so set ouer the affaires of God that without it no spirituall worke acceptable to God can be done no prayer to God yea no pietie no duty of loue to man can be discharged without patience Moreouer Patience mittigates euils and maketh heauy and difficult crosses easie to be born Patientia enim fit vt homo liberetur Ã malo non exteriore alieno sed intimo ac suo where as Impatience were it neuer so great reâ—â€¦ieues not men of the euils that offend them but rather encreaseth it so that by it small crosses become greater and heauier to be borne Impatientes dum mala patinolunt non efficiunt vt malis eruantur sed vt mala grauior a patiantur Therefore Sathan seekes by many meanes to bereaue vs of so great a good but specially by these three iniuries in our person in our goods and in our name Hoc velu titriplici ariete pulsatur Patientia nostra against these three therefore are we to confirme our selues As for the afflictions of our persons if they come mediately vpon vs by men we are to remember that which our Sauiour said to Pilate Thou couldest haue no power ouer me at all if it were not giuen thee from aboue and that which Dauid spake to Abishai concerning Shimei that cursed him Suffer him for the Lord hath bidden him it may be that the Lord will looke on mine afflictions and do me good for his cursing this day And againe we are to remember that of the Apostle we wrestle not against flesh and bloud but against principalities and powers c. that is that it is not so much men clothed with flesh and bloud that fights against vs as Sathan that worketh in them nihil enim aliud sunt omnes impij quam membra Diaboli for what els are the wicked but members of Sathan moued by him and therefore not them but him wee are to account our enemie If so wee doe we will neuer fight against the wicked of the world with their owne weapons to render euill for euill or rebuke for rebuke for if they prouoke vs to euill and we in our impatience be prouoked by them what difference is there between vs but that they sinned first and we sinned next nihil enim inter prouocantem prouocatum interest nisi quod ille prior in malesicio deprehenditur ille posterior As rauening and deuouring beasts cannot hurt vs vnlesse they finde vs in their way so cannot the wicked of the world harme vs if we goe not their way that is if we doe not as they do but keepe a way different from theirs that is as our Sauiour commands vs Pray for them when they persecute vs otherwise it is certaine that if any man will fight against Sathan with sathans armor hee shall suffer a shamefull ouerthrow at his hands He that cannot suffer a small crosse is there any hope hee will sustaine a greater if the distemperate breath of another mans mouth put thee out of patience how wilt thou for Christs sake resist to the bloud Absit Ã seruo Christi tale inquinamentum vt Patientia maioribus praeparata rebus in minimis excidat It is true that as a good conscience is necessarie for our selues to approue vs to God so our good name is necessary for others that we may be the more able to edifie them mihi quidem sufficit conscientia mea vobis autem necessaria est fama mea my conscience said Augustine is sufficient for mee but my good name is necessary for you And to this same purpose said Philo Non est negligenda bona fama res tum ad custodiam tum ad dignitatem vitae vtilissima But where neither a good conscience within nor a good conuersation without can preserue our good name we must with Patience endure it Neuer one liued in the world so holy and without spot as Iesus Christ and yet what contradiction did he sustaine of sinners If they called the Maister of the house Beelzebub what will they doe to the seruants no innocency can guard thee against the slanderous tongues of the wicked This is the very worke of the Diuell who was a lyar from the beginning vt seruos Dei mendacio laceret falcis opinionibus gloriosum nomen infamet vt qui conscientiae suae luce clarescunt alienis rumoribus sordidentur to rend the seruants of God with lyes and staine them in their name whom hee knowes honourable in their good conscience It is a great praise so to liue that others be compelled to commend thee but great pusillanimitie to stand in neede of another mans praise As the Moone that borrowes her light from the Sunne is vnder a continuall change so the minde which is made vp and downe by the breath of other men can neuer be stable As a true Christian is not puft vp when he is esteemed of others to be better then he knowes he is himselfe so is he not casten downe when he

meekest thing in the world is God the most angry and bilious thing in the world is Sathan choose thee which of those two thou wilt haue the meeknesse of God or the malice of Sathan for it is sure both of them together thou canst not haue Againe it shakes off all reuerence of man Iratus in tantam insaniam vertitur vt dominari omnibus appetens nequaquam suae irae dominetur for an angry man becomes so mad that he will ouer-rule all others euen then when he cannot rule his owne passion As a raging riuer ouer-flowing the bancks takes all with it that it findes in the way so a raging minde spares none neyther Father nor Mother nor Wife nor Children nor any to whom it oweth reuerence not vnlike that beast in Daniel with seauen hornes and iron teeth destroying all that are before it It feltreth the tongue it sireth the eye it wryeth the mouth and marreth the most comely countenance of man and so maketh him vnpleasant in himselfe and vndutifull to others Neyther doth it disgrace the countenance onely but as a sore tempest falling on the sea raiseth raging waues in it so Anger manifest a mentis tempestas changeth the state of the mind commouing it with fearefull perturbations which before was peaceable and so becomes a iust punishment to him that conceiues it Cogitationes enim iracundi Viperae sunt generationes comedunt matrem suam for the cogitations of an angry man are the generations of the Viper which destroy their mother But it doth yet worse it suffocateth grace and so cuts off fellowship and familiaritie with God by prayer nunquam enim commotioni contemplatio iungitur As the beames of the Sunne are not seene when the clouds commoued with windes couer the face of heauen and as a troubled water renders no representation of his image that lookes into it no more can a heart troubled with disordered affections be familiar with God For strengthening vs therefore against this euill we haue a notable exhortation giuen vs by the Apostle Ephes. 4. 26. Be angry but sinne not and let not the Sunne go downe vpon your wrath Wherein wee haue three things to be considered first a Precept be angry commanding moderate anger secondly a Preuention of carnall anger but sinne not thirdly a Prescription of a remedy against carnall anger if at any time it ouertake vs Let not the Sunne goe downe vpon your wrath Of the first wee learne that there is a holie anger commendable because commanded examples of it wee haue in Moses in Phinees in Nehemiah in our Sauiour when he saw the temple abused in the Pastor of Ephesus and this is so farre from being a sinne that it is a great sinne not to haue it as wee see in Elâ—â€¦ who is sharply corrected of God because hee was not angry at his sonnes when they ranne into an open slander In the second wee haue a preuention of carnall anger but sinne not to help vs to the practise of this three things are needfull when wee are prouoked vnto anger 1. silence 2. consideration 3. Prayer The first is determinate silence where there is no timber the fire dyes out saith Salomon but as the barking of one dog doth prouoke the barking of another so the words of Anger returned to him that iniured thee stirreth vp but more contention If thou esteemest him thine aduersary that hath abused thee by words why wilt thou make him thy maister which in effect thou dost when thou learnest at him by the like speeches to abuse thy selfe which hee hath vsed before thee The turbulent waues of the sea though they seeme as if they would raise themselues vnto heauen yet comming to their bounds if they fall vpon the soft and plaine sands they returne back peaceably and calme but if they encounter with hard rocks they breake and become more turbulent so thou if thou meetest thine aduersary with meeknesse thou shalt send him away pacified if otherwise thou stand as a rocke to resist him setting thy pride against his pride thou encreasest the storme of perturbation both in his heart and thine owne also The second remedie is a foure-fold consideration first of thy selfe secondly of thy Sauiour thirdly of thine enemy Sathan fourthly of his Instruments As for thy selfe consider thou art but dust ashes no contempt can be laid vpon thee due to thy sinnes the most worthy men of God considering their owne vnworthinesse haue ben content to be contemned of men et tu velut omnium praestantissimus iniurias ferre recusas and thou as if thou wert the most excellent man in the world refusest to suffer iniuries If the euill spoken of thee be false it pertaines not to thee if it be true thou hast cause to be angry at thy selfe and mend it and if it be already mended in thee and yet by another vncharitably obiected to thee quantumcunque ille accusat vitium tuum tantum tu laudato medicum tuum as much as hee reproues thee for thy vice so much giue thou praise to the heauenly phisition that healed thee of it Consider that reuenge is both vnreasonable and hurtfull Vnreasonable the blood of the Saints shed from Abel to this day is not yet reuenged as you may see by their owne complaint Reuel 6. Yea the bloud of thy Sauiour is not yet fully reuenged and wilt thou in the pride of thine heart not rest till thou be reuenged It is also hurtfull to thy selfe all carnall reuenge is but like Thamers reuenge because Iudah delayed to giue her his third sonne she allured himselfe to commit incest with her thus she hurt her selfe to get amends of him It is no otherwise in all such priuate reuenges then if thou shouldst first put a sword through thy selfe that afterward thou mightest strike thy neighbour with it Secondly consider thy Sauiour who when he was reuiled for thy sake reuiled not againe when hee was buffetted bare it patiently and prayed for them on the Crosse that persecuted him and if there be any sparke of grace in vs it should make vs ashamed of our naturall pride which carryeth vs to reuenge our smallest iniuries Thirdly hold thine eye vpon Sathan and remember what euer instrument he set before thy face to diuert thee hee himselfe is lying in secret ambushment as thy principall enemie to snare thee who hath no other end proposed to him in all iniuries done to thee but to prouoke thee to impatience that so thou maist blaspheme God at least murmure against him Last of all looke aright to the visible instruments of thy trouble considering them not as naked persons working by themselues but as members of Sathan moued and prouoked by him Be not beastly like the Dog who runneth to the stone and not to him that cast it turne the force of thine anger against

stuffed their bellyes aboue measure they are exalted against God and then they fall to their blasphemies raylings wantonnesse and all sort of inordinate behauiour The first man blotted with drunkennesse in holy Scripture was Noah then his nakednesse was discouered and his owne child did mocke him hee stands for an example to the worlds end that the reward of drunkennesse is the manifestation of a mans owne shame By it thou commest into contempt with those who of all others are most bound to hauâ—â€¦ thee in honour and reuerence The second was Lot and hee by drunkennesse was easily drawne to commit incest with his owne daughters for drunkennesse is Sathans Dalilah if once by her deceit the spirituall Philistims that are against vs twinne vs and our strength they shall easily make a play-foole of vs and draw vs into all kinde of licentiousnesse Secondly it draweth thee to enormious offences against thy neighbour to whom is woe to whom strife to whom murmuring to whom wounds without cause euen to them who tarrie long at the wine they sit downe with peace they rise with warre and where no quarrell is drinke doth make discord euen to the shedding of bloud yea oftentimes to death it selfe And thirdly it bringeth vpon thy selfe manifold inconueniences both of soule and body Iustly did Plinius call an intemperate man a prodigall man of his owne life it doth weaken the naturall senses so that a drunkard can not discerne betweene a friend and a foe a shadow and a body Wherefore Basil called it Mortem momentaneam and compared such as are ouer-come with it to the Idols of the Gentiles who haue eyes and doe not see tongues and doe not speake and feete and cannot walke Neyther are these the least effects it worketh in the body for it weakeneth greatly the naturall life drowneth the radicall moisture and breedeth most dangerous diseases it corrupteth the stomach infecteth the breath darkneth the eyes loseth the ioynts and hastneth death thus a drunkard becommeth his owne executioner and in Gods righteous iudgements his life is shortened by the same meanes by which hee thought to prolong it And which yet is worst of all a drunkard is prophane like Esau. As the one sould his birthright for a mease of pottage so the other doth sell his part of Gods eternall kingdome for a belly-full of drink for the Scriptures telleth vs that no drunkard shall inherit the kingdome of God But to returne three things are to be obserued of a Christian in his eating first that hee eate not forbidden meat secondly that he eate not in a forbidden measure and thirdly that hee eate not in a forbidden manner Forbidden meate is whatsoeuer God hath not giuen with his blessing but man vsurpes eyther by oppression theft deceit rapine or any other such like vnlawfull meanes Dauid in his great extremitie of thirst would not drinke the water of the Well of Bethleem and that because three of his valiant men had brought it to him with the hazard and danger of their liues through the huge armie of their enemies the Philistims and farre lesse will a Christian liue on the bread of oppression and bloud of the poore But were the meat neuer so lawfull his next care is to take diligent heed that hee eat not in a forbidden measure For as Manna gathered more then was commanded turned into wormes so meat and drinke receiued in greater measure then wee should in stead of being helpfull doth become hurtfull vnto our bodies Yet now in drinking nothing is more spoken of then measure and nothing lesse done then to drinke by measure Nouum genus mensurae inuentum est in quo nulla est mensura vt per poculorum aequalitatem nulla inter homines sit inuidia there is now a new kinde of measure wherein there is no measure that by equalitie of cups among men there should be no enuie nor contention This euill damned by Basil continued not the lesse to the dayes of Augustine whereof hee complaineth that they thought no shame ad mensuram sine mensura bihere in the which strife hee that may drinke most laudem meretur ex crimine From this most filthy custome he exhorteth them to flye as from the poison of the diuell calling drunkennesse procured by it Patrem superbiae matrem omnismali sororem luxuriae And last of all when both the meate and the measure is lawfull yet the Christian hath a care to eate also in a lawfull manner not grudging nor murmuring at his portion not longing for a more delicate food then GOD hath allowed vnto him but content with that which the Lord hath giuen him hee doth looke downe to the poore to giue them a part and doth looke vp vnto God to giue him thankes The Censure But now the want of this Christian disposition in many euidently proues that all are not Christians indeed who now falsly vsurpe the Christian name CHAPTER VI. Of his Hands The Lords Command BLessed is the man that keepeth his hands from euill doing Esay 56. 2. Consecrate therefore your hands to the Lord Exod. 32. 29. that in euery place 1 Tim. 2. yee may lift vp your heart with your hands to God in heauen Lam. 3. 41. to praise his name Psal. 134. 2. If iniquitie be in thy hand put it farre away Iob. 11. 14. for hee whose hands are pure shall increase his strength Iob. 17. 9. And because there shall euer be some poore in the Land I command thee that thou open thine hand to thy brother to the needy and to the poore in the Land Deut. 15. 11. Let not your hands be weake for your worke shall haue a reward 2 Chron. 15. 7. Mâ—â€¦ddle with your owne businesse and worke with your owne hand as I commanded you 1 Thes. 4. 11. Hee that sâ—â€¦ole let him stealâ—â€¦ no more but rather let him worke with his owne hands the thing that is good that he may haue to giue to him that needeth Ephe. 4. 28. The Christians Prayer for Grace to obay this Command LEt not O Lord the worke of mine hands be against thee to prouoke the eyes of thy glory But let thy beautie be vpon mee to direct the worke of my hands that they may be kept innocent and pure that so the lifting vp of mine hands may be vnto thee as the euening sacrifice and thou maist accept the work of mine hands through Iesus Christ. Amen The Christians Practise of this Command I Wil wash mine hands in innocencie O Lord and compasse thine Altar Psal. 26. 6. I will shake mine hands from taking of gifts Esay 33. 15. No blot shall cleaâ—â€¦e to them Iob. 31. 7. I will strengthen mine hands to good Nehe. 2. 18 labouring and working with my owne hands 1 Cor. 4. 12. so that by them I minister to my necessities Acts. 20. 34. Yea of

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