Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	moses_n	unjust_a	12	3	8.1260	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00753	Comfortable notes vpon the bookes of Exodus and Leuiticus, as before vpon Genesis Gathered and laid downe still in this plaine manner, for the good of them that cannot vse better helpes, and yet are carefull to read the Scriptures, and verie desirous to finde the comfort in them. By the Reuerend Father in God Geruase Babington ... With a table of the principall matters contained in this booke.	Babington, Gervase, 1550-1610.	1604 (1604)	STC 1088; ESTC S100580	531,878	712

as our power and places giue vs leaue to follow his example To the poore now in the land you sÃ©e his loue and you read his law here with your eyes Why should it not worke a good effect in your heart during your life in this matter First it is his will we should with hand shew our heart both to him and to our poore and needie brethren and without deeds vaine are our words that we loue one another Secondly his recompence is great in them that doo it and neuer faileth Whosoeuer giueth but a cup of colde water shall not loose his reward Come ye blessed of my father and possesse eternall comfort For when I was hungrie you fed Mee and so foorth Mee I say in the poore with you to whom what you did you did it to Mee so I take it Blessed is the man that prouideth for the poore and needie the Lord shall deliuer him in all his trouble By examples might this be prooued but it nÃ©edeth not onely remember in the widow of Sarephath what followed her pietie in fÃ©eding the Prophet when she had not much for her selfe It is a Storie in steade of a thousand to raise vp our harts in this matter 6 The three feastes heere mentioned to wit Easter Whitsontide and Tabernacles will haue an other place hereafter vnto which I will referre the treatise of them Of the rest of this Chapter spent in the promises of god vnto their obedience I will onely say this that these great swÃ©ete promises are as honie till we thinke of the Condidion to wit perfect obedience but then we fall from all hope had we not a Christ because such perfect obedience to the lawe we cannot performe Christ therefore we flye to and relye vpon him who hauing performed that obedience for vs now iustifieth vs by faith in him without that condition and maketh his righteousnesse our righteousnesse by imputation Thou shalt not seeth a Kid in his mothers milke As Crueltie is here forbidden by God so was it condemned by the verie Pagans CHAP. 24. IN this Chapter first note how Moses alone ascendeth vp to God and let it remember vs that there are differences of graces and yet one spirit the giuer of all They that have more may not despise them which haue lesse neither they which haue lesse enuie them which haue more Read the 1. Cor. 12. Chapter c. what if we say that the Lawe was fignified in Moses going to God because it is holy iust but it bringeth not his companie with it because they are imperfect kÃ©epers 2 Moses came and tolde the people all the wordes of the Lord c. So is the duetie of a faithfull Minister still to receiue of the Lord and to deliuer to his people what he hath receiued not any dregges or drosse of mans inuention for in vaine doe men worship him with mens precepts c. All the things which the Lord hath said will we doe Concerning his rash and confident answere of the people note and remember the censure of learned men that you may profit by it to a warier kinde of speaking out of a true fÃ©eling of your owne and all mens frailtie of nature by the corruption entred into vs at our fall in our first parents Saint Hierome condemning such vndiscrÃ©et hastines saith Melius est non promittere quam promissanon facere melius est ancipitem diu deliberari sententiam quam in verbis esse facilem in operibus difficilem It is better not to promise thaÌ„ not to keep promise it is better for a doubtful thing to be long deliberated on thaÌ„ to grant it easily performe it hardly Gregorie againe obersuing this fault in the Iews saith IudaeoruÌ„ populuÌ„ locustae significabant subitos saltus dantes protinus adterram sadentes Saltus enim dabant cuÌ„ praecepta Domini se implere promitterent ad terram cadebant cum factis denegarent The people of the lewes were signified by the Locustes which vsed sodainly to leape vp and forth with to fall downe to the earth againe They did as it were leape vp when in words they promised to do all things which the Lord had said but they fell to the earth againe when in their deeds they denied the same Let vs therefore I say alwaies weigh our weaknesse and accordingly frame our promises for as we sÃ©e in this people we may purpose well that which we cannot so well performe 3 Moses wrote all the words of the Lord as a sure and safe way to kÃ©epe them Tradition by word from man to man fayled in faithfulnesse and brought in many errors vnder the name of Gods word and will Therefore writing was deuised by God himselfe and so his appointed instruments directed by him haue left vnto vs his holy Scriptures This matter hath beene largely intreated of by many 4 This couenant made by bloud was a figure of the precious bloud of the immaculate Lambe Christ Iesus with which we must be sprinkled to make vs cleane The ninth Chapter to the Hebrewes will be an exposition to this place The promise of the people here againe to obey a God in all things testifieth their heart but not an abilitie to doe it Therefore let vs learne such affection but gather no error from such places of mans power to fulfill the same 5 The Ascention of Aaron Nadab and Abihu with seuentie of the Elders together with the vision was a gracious confirmation of Moses his authoririe and of his lawe giuen But we must know that it was farre from the Maiestie of God which they saw no flesh being able to see him as he is onely a glimse for their comfort hee vouchsafed in such manner as the Text expresseth 6 After Moses ascendeth alone yet so that he leaueth Aaron and Hur with them that whosoeuer had any matter might come to them so watchfull and faithfull was Moses in his place that without iust cause he is not absent and then he leaueth able Deputies Such care in Ministers now adaies would God blesse and the contrarie fault as he is God he will seuerely punish 7 Moses ascending is couered with a cloud and not admitted to God till after sixe daies to teach all flesh patiently and reuerently to tarrie Gods leasure and gracious pleasure for any matter of his will to be reuealed to them not curiously searching but humbly waiting for the thing we sÃ©eke being fit for vs. At the ende of the sixe daies euen the seuenth day God called vnto Moses and he is admitted to spÃ©ech and I pray you marke how couered with a cloud for the Text saith Hee entered into the middest of the cloud and went vp to the Mountaine So will the Lord haue a comfortable time for all those that waite for him and the knowledge of him in his word They shall sÃ©e and heare at last what he will

Gouernment is of God and God in Gouernours and is honoured greatly euer was and will be 9 Keepe diligently that which I commaund thee this daye and beholde I will cast out before thee the Amorites c. Who subdueth enemies casteth them out God and God onely man is but by his meanes and preuaileth and faileth as the Lord will Why dooth God subdue That wÃ©e may keepe and keepe diligently what he commandeth doo this and prosper as shall be good euer doo it not and vaine shall all strength bÃ©e when the Lords patience is expired and Iustice taken in hand Publikely and priuately this is true thinke of it 9 Take heede thou make no compact with the inhabitants of the land whither thou goest lest they be the cause of thy ruine among you It sÃ©emeth cruel if the inhabitaÌ„ts would yeeld and submit themselues not to receiue them But learne here and euer that God is the true line of mercie and where he condemneth beware pittie For that is to condemne him and to exalt thy selfe aboue him in mercie Because saith the Prophet to Benhadad thou hast let him go whom I appointed to die thy life shall goe for his life and thy people for his people Lest saith this Text they be the cause of thy ruine False Religion you sÃ©e in the end worketh destruction and how then is it policie how better for a Common-wealth as some Romish Catholiks vainly haue written Thirdly Thou shalt ouerthrow their Altars c. Then no tolleration to be had of two Religions in one GouernmeÌ„t If the Lord be God he must be worshipped but if Baal be he he must be worshipped solely and only not GOD and Baal both Thou shalt worship the Lord thy God and him onely shalt thou serue God is a ielous God and will not giue his glorie to another Dauid a Prince truly religious saith Their offerings of blood will not I offer neither make mention of their names within my lips Princes destroying Idolatrie and purging the Church are renowned in Scripture with a blessed memorie Salomon for his mingling was plagued Valentinian sought of Ambrose a Church in Millan for the Arrians and Ambrose denyed it c. But by whom are the Altars to be broken downe By the Magistrate onely or by priuate men also and by euery one that is zealous Surelie publike things by publike persons in authoritie Constantine Theodosius and such like But for priuate things priuate men may doo them as Iacob purged his owne house of his Wiues Idols And the Councill coÌ„demneth Maisters that will suffer in their houses images and not take them away Priuate men to meddle with publike things is dangerous Paul came to Athens and found an Altar yet he threw it not down The Councill decreed that he which beeing not a Magistrate should breake downe an Image and be slaine in the fact should not be numbred among Martyrs Theodoret maketh mention of Auda a Bishop who ouerthrew Pyreum Persarum and saith thus that a priuate man ouerthrewe this I praise it not c. Extraordinary instincts God hath giuen but let men take heede they be not deceiued Gideon had Gods instinct euery motion to such matters must not be such a warrant Ambrose defendeth the Bishop that burned the Iewish Synagogue and reckoneth one among Martyrs which in the time of Iulian threw downe an Altar and was condemned Our owne times haue yeelded some examples But you see all are not of one minde Therefore beware of false spirits that will rashly write of reformation without tarrying for the Magistrate So euery man may bee a Magistrate and the swÃ©ete societie of man with man turned to blood and slaughter Some yet are too milde and they tell vs Idolatrie must first bee taken out of the heart by true teaching c. They say well that true teaching goeth before but what then Therefore is the Magistrates worke excluded No. For are not the sinnes against the second Table also to be taken out of the hart by teaching and yet I hope the magistrate may concurre with teaching and punish theeues and murderers and adulterers c Much more in the first Table touching Gods honour and seruice 10 Mariage with thâ—se Idolaters is forbidden and I wish it marked I haue els where touched it and the curse of God is often so great vpon such matches as I wonder at the presumptuous prouoking of Gods wrath that I sÃ©e in many A Recusants liuing is respected and bodie and soule destroyed for euer The father wilfull throweth his dÃ©ere childe away and neuer thinketh of the iudgment he shall haue with God at his fearefull daye for the same I know where I am and I stay God in mercie worke fÃ©eling and true repentance Tertullian perswadeth Christian Widowes to take heede of these mariages Salomon was ouerthrowne by them c. 11 When Moses came downe from the mountaine Aaron and all the children of Israel looked vpon him and behold the skin of his face shone bright and they were afraide to come neere him Diuers and sundrie causes might cause the Lord thus to change Moses face First to assure him by this outward token that his prayers were accepted and Gods fauour againe restored to the people Secondly that thus the lawe written in the two Tables now the second time and Moses also the Minister of the law might receiue authoritie and dutifull regard with the people Thirdly that it might note Moses to shine with heauenly knowledge and Wisdome instructed by the Lord for the good of the people Fourthly to note that Ministers faces that is their outward actions and words which appeare to men should glister shine So let your light shine that meÌ„ may see your good works c. Fiftly to shadow that the law which Moses now represented is onely bright and shining in the face that is outwardly for the righteousnesse of them that obserue the lawe for outward actions is onely a seeming iustice shining before men who looke no further than to the out-ward apparance but before God who sÃ©eth the heart and reines it is none Whereas the righteousnesse of Christ is all glorious within and without Sixtly to teach that the law lightneth the conscience which is as the face of the in-ward man making it sÃ©e and know sinne but the minde it lightneth not wich any faith to saue from sinnes Christ onely dooing that by his holy Spirit c. Therefore the people feare and dare not approach the lawe euer striking a terrour into the harts of them that behold their sins in it and by it Moses himselfe saith your Chapter knew not of this glorie of his face And modest men are not carried away with knowledge of their own gifts but are as it were ignorant of them Socrates when all men iudged him most learned yet of himselfe held this both thought and spÃ©ech That he knew nothing And in matter of our almes

Holy-Ghost setteth a brand of dislike and so by their sinne admonisheth vs to beware Miriam murmureth against her brother Moses the Lords faithfull Seruant and how fearefully was she smitten with a Leprosie Let this sinite the heart of euery Christian Reader and make him consider what may quickly happen to himselfe if hÃ©e bÃ©e a murmurer From the Old Testament come to the New and obserue as much The Pharasies murmure at Christ his mercy to poore Publicans there is murmuring for good done on the Sabbath day For not washing before meate that such as came late had a penny as wel as those that had borne the heate of the day that the ointment was powred vpon Christ and not rather sold and giuen to the poore that the Widowes were neglected and that Mary doth not helpe Martha but sit and heare Christs words But still obserue how all these were sinfull and grieuous to God and what a diligent record is made of them and of the seuerall causes that wee might learne and see no cause to warrant this lewde behauiour For either all or most of these occasions might haue much saide in defence of them And therefore these Quotations of Scripture with that of Iude short and sharpe These are murmurers complainers walking after their owne lustes whose mouthes speake proude things hauing mens persons in admiration because of aduantage c. Murmurers and grudgers and complainers such as mutter murmure and grudge groan if all things fall not out to their contentment such as mislike their places callings Estats and conditions and are angrie with God if in all things hee please not their humors If they be restrained of liberty if they be touched with pouerty if they be pinched with penury if they be subiect to affliction and aduersitie if they be not in highest places eralted to greatest authority they â—ret they â—ume they are offended and discontented with the Highest These are the greedy dogs spoken of by Dauid which run about the Cittie and grudge if they bÃ©e not satisfied Irenaeus the auntient Father giueth them a fit name but a foule name calling them or a Piaboli the Deuils mouthes And the words of Plato are as fit of vnbridled mouths sending-out iniury both to Heauen and Earth The end of which mouthes Euripides by the light he had could well discern that it would be misery and woe as indeede it will trye who list Circumstances increase this sinne very much as Who numbreth against whom and in what matter who murmureth A subiect a sonne a friende to whom much fauour many waies hath bÃ©ene shewed A professor of the Gospell well acquainted with the Word and vpon whom many eies are cast c. Against whom Against Prince against Parents against Friends to whom obedience duty and loue with al the Testimonies therof are due and most due against God whose Word is in our hands in our mouthes and whose seruants wÃ©e would gladly bÃ©e estÃ©emed In what matter In a small matter in a trifle and wherein or for what we ought rather giue thankes in a matter lawfull tollerable good and no way to bÃ©e grudged at These and such like Circumstances I say make the fault much fouler and greater Old Writers haue vttered these kinds in these wordes Est murmuratio contra Deum per displicentiam contra Praelatumper inobedientiam contra proximuÌ„ per inuidentiam There is a murmuring against God by discontentment against our superior by disobedieÌ„ce against our Neighbour by enuie But from what fountaine floweth al this filthy water which so offendeth God so grieueth man and so infecteth the very aire Surely either from impatience or from pride both bad and very bad fountaines Of the first that was an example in the Acts of the Apostles about the Widowes of the Graecians For not able with patience to endure their conceited griefe till there might bÃ©e declaration made thereof and order taken accordingly they fell to secret carping and biting vnfit for the professors of the Worde and in that heat touched euen the Apostles themselues with want of care Of the later that is a most fearefull example in Numbers of proude Corah and his company whose pride enuie ambition brought them to so strange and dreadfull a death They grieued that Moses should haue such authority they thought them selues worthy of some of it and what they thought fit not what pleased him God must doo Of which kinde of Murmurers and enuiers Saint Gregorie hath a good saying in his Morales Qui contra suprapositam sibi potestatem murmurat liquet qÃºoaâ— umredarguit qui eandem potestatem dedit Who so murmereth against authority set ouer him it is manifest that he reproueth him who gaue the same authority And vpon the seuenth Psalme murmurantes dicuntur intrare in iudicium cum Deo Murmumurers are saide to enter into indgment with GOD They are like saith An other to a filthy sooyne who whether hee wake or sleepe is euer grunting Murmuratores similes sunt versantibus in gyrum donec capite sensibus perturbaris caetera omnia perturbari putant Murmurers are like vnto such as turn rouÌ„d about til their heads senses being turned they imagin al things to turne round Sednoli aduersus quemquam murmunare est enim abiectorum But be not thou a murmurer against any man for it is a base thing and the quality of a base person Erratapropria magis quam aliena reprehendito Rather reprooue thine owne faults than other mens Ediscat non murmurare qui mala patitur etiam si ignoret curmal patirur per hoc enim quisquis â—e iustepati arbitrari potest quia ab illo iudicatur cuius iudicia nunquaÌ„ sunt iniusta And let him that suffereth harme not murmur although he know not the cause why he suffereth it because euery man may thinke he suffereth iustly seeing he is iudged of him whose iudgments are neuer vniust A very notable sentence if you marke it not allowing this vice in our hardest estate and when we know not any reason of it Qui in poenis murmurat fertentis iustitiam accusat for hee that murmureth at Gods punishment or any iust punishment accuseth the iustice of him that punisheth But goe we forward Felicitie consisteth not in things of this life therefore wee should not murmure for the want of them Iob blesseth the Name of God in his greatest affliction and murmureth not Of the Godlie it is often saide The praise of GOD is euer in their mouthes Then not murmuring Murmurers want Dauids staffe so comfortable to him therefore we should auoid it No Artificer can like that his worke bee dispraised of one which hath lesse skill or euill will And shall God like to haue his predestination his prouidence his iustice and mercie and whatsoeuer is holy and good to be censured and grudged at by dust and ashes No no. The Wise mans Counsaile is excellent in

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