Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	reason_n	time_n	1,573	5	3.5011	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68146	A theologicall discourse of the Lamb of God and his enemies contayning a briefe commentarie of Christian faith and felicitie, together with a detection of old and new barbarisme, now commonly called Martinisme. Newly published, both to declare the vnfayned resolution of the wryter in these present controuersies, and to exercise the faithfull subiect in godly reuerence and duetiful obedience.	Harvey, Richard, 1560-1623?	1590 (1590)	STC 12915; ESTC S117347	120,782	204

a rhetoricall rule were more precious then a morall neyther Irenaeus nor Epiphanius nor other old or yoong schollers are blasphemous for repeating the blasphemies of written heresies he that knew Alipius well did not once thinke him guilty of theft because he studied in the place and by chaunce handled the hammer and other tooles that a robber left there S. Augustine would not accuse him more in his confessions to God then those hasty fellowes which tooke them out of his hands and handled those instruments more then he had done he is strangely wise that feareth shadowes and yet taketh his enemy by the hand that strayneth at a gnat and swalloweth a camell that condemneth an heresie in one schoole and yet commendeth it in another that thinketh no mans gowne whole cloth but only his owne as Aristotle iudged all writers erroneous beside himselfe He was without doubt in some points an excellent philosopher but sometimes euen his naturall reason faileth and our common sense confuteth his common sense but the particulars of his questions and disputations wherein he transcendently exceedeth other men are not very fit for this place Come to supernaturall and diuine matters and alas what are his Metaphisicks where he maketh any mention of god or gods but either absurd Paganisme or intollerable Atheisme If we doubt hereof let vs search better l. 12. metap c. 7 6 8 9 10. and not fondly goe about to excuse or salue the matter by distinction of a Philosophicall truth and a Theologicall truth or by any like fruitlesse suttilty and quiddity of the schooles there is but one perfection truth of one the same matter that truth must be fet out of the diuinitie and highest schooles euen into the philosophy and lower schooles wheresoeuer heathenish philosophy is coÌ„trary or contradictory to Christs diuinity as Viues speaketh more instantly l. 5. cor art Beware lesse any man spoile you through philosophy and vaine deceipt after the traditions of men and after the rudiments of the world and not after Christ saith S. Paul Colos c. 2. v. 8. We must not be miscarried with the plausible name of Aristotle or Philosophy no more then of Therapontigonus of Pyrgopolynices or such but must christianly consider what becommeth Christians to beleeue most christianly defend that which may be warranted by good christianity whereby in our infancy we were incorporated into the church and in our last end hereafter shal be receiued into the triuÌ„ph of heauen Aristotle no doubt had a notable high reach in many controuersies of common reason notwithstanding his errors of the number of spheres the order of planets the saltnes of the sea the cause of fountains the time of the rainebow the Salamanders quality the proportion of mans body and other particulars noted by Viues Greuinus Albertus Bessarion Bodinus the rest but Christ knoweth how far he was froÌ„ the true knowledge of a regenerate minde a more perfit reason directed and reformed according to Gods owne philosophy in the only fountain of all truth coÌ„cerning matters of beleefe the very perfit truth it selfe for they which knew not God nor his word that is the bread of life vnderstanding and the water of wisdome without which none can liue saith Iesus c. 15. v. 3. nor glorified him as God became vaine in their imaginations and their foolish heart was full of darkenes filling their hungrie schollers with swines meate in steade of the childrens bread Luke c. 15. v. 16. as Gabriel Biel applyeth that text in his initial oration against philosophical curiositie and ignorance and for christian profession to his prelections de canone missae when they professed theÌ„ selues wise they became fooles saith S. Paul that great Doctor Rom. c. 1. v. 21 28. But no maruell though before Christes comming the heathenish Philosophers hauing no conference with the people of God preferring Athens before Ierusalem and the kingdome of Macedonia or Persia before the kingdome of IsraÃ«l no maruell though such Philosophers before Christ had no sense or but very little feeling of God and Christ considering how many great Scholers and famous writers euen since the incarnation of our Sauiour Christ according to his humanitie euen since this Christian Philosopher S. Iohn cried out Behold the lamb of God haue either blindly of ignorance or spitefully of malice or diuelishly of impiety and wickednes not only not acknowledged this lambe of God or any such saluation or redemption of the world by this lambe of God but also denied and defaced blasphemed this most innocent and most righteous lambe of God I let passe the rabble of Scribes and Pharisees and Iewish Rabbines and other hypocrites that not regarding Christs vnmatchable starre or Gods irrefragable voice from heauen either with hand or with heart did conspire the bitter most intollerable passion of this most innocent lambe of God and so vniustly and vnmercifully crucified the most mercifull Sauiour of the worlde We are taught by S. Paul not to take heede of any Iewish fables or commandementes of men turning from the truth Tit. c. 1. v. 14. He that readeth of their Thalmud or doctrine may soone see their blasphemies against God in fayning him euery day to weepe once to be angry once then the creste of the cock is white and pale in accusing him of sinne when hee made the Moone lesse then the Sunne of a lie when he calleth the Sunne a greater light and the Moon a lesse against Christ in supposing that the temple of Ierusalem was not so rased and destroyed but that three or foure cubites were vntouched and those stones left one vpon another where a Rabbine might sitte and studie the Thalmud against heauen by deuising a hole in the North-parts which is vnfinished to trie by way of chalenge if any can match Gods worke and make it vp Whereupon certaine new Buylders with new wittes haue set a Chappel with the high end to the North that their faces being turned that way in prayers time God at their humble suit may himselfe make vp that hole after so many yeares triall of other defectiue efficients Nowe they saide all euill comes from the North because that part is open which being stopped the euill may perhaps be stopped and thus they builded If our Emanuel like well of this dedication who may or dare call it mis-went or mis-set and what new founder wil not follow this patterne by the counsell of that Quidam in Munster he that seeketh riches goeth and looketh toward the North perhappes hereby to obtaine an increase of yerely reuenues by praying that way for dayly bread or to be contrarie vnto Mahomet whose face is toward the South as other Christians are contrarie to the Iewes in looking towards the East O happie times and happie men that reuiue Homer and Auerroes and other renowmed Pagans to make them builders and Architects in Christes Church wee are too common and vulgar now but they are so

the land of promise the holy land and patterne of all holy land so far and so long as nothing was done without the lawes of Moses which were the lawes of God Now if it would please God to open the eyes and eares and hearts of our tribes of our hundreds of our counties of our shires of our fathers rulers that they might see and perceiue heare and vnderstand know fully acknowledge freely I say no more yet I might well name our reformers a sort of new Arrians that inuent lies against our spirituall lords as they did against Athanasius deuise one slander of his abusing a woman another of cutting of Arsenius arme both which in the triall proued false and ridiculous as those should doe if the libelling accusers were knowne yet truth wil raigne though they die in the darke and in another kinde of Arrianisme abuse Christs church impudently and profanely as if he were a man no God not caring whether it be true or not true that they write so that the wauering and rude multitude voyde of deliberation and iudgement seeme to like it for whose onely pleasures it is published in the rudest fashion seeing al learned and ciuill men peacemakers abhorre it but God almightie send a true spirite into them that as new borne babes they may be children concerning maliciousnes not in knowledge or a new Iubilee in vs and for vs at his good pleasure These are Gods goods Gods cities Gods suburbs Gods mannors which he himselfe hath geuen before Constantines donation no whit belonging to vs as legacies of his first will and testament to his owne holy and beloued Priesthood Or if our rough smoothed brethren which name they vse for a bayte if our Esaus and Nymrods reformers hunters if our temporizing temporall correctors mammonistes these presumed and supposed iudges of eternall lawes if they will in their wild and wily wilfulnes frustrate this constitution of God if they care not howe short their daies may be vpon the earth which the Lorde hath geuen them so that they may not honour their ghostly fathers without whose authoritie they shall neuer rule Subictes or seruants or children but suppresse and ouer-rule them if they wil clayme and auouch a second wil or testament and disauow and disclayme the old will and testament cancell the auncient actes of Gods former registers make a parlement act of their owne priuate and in deede no better then apostumated braynes which in the second consequence and in the third depending thereon concluding any way either simply or comparatiuely a causis and a partibus will certainly cast themselues and all other into a manifest anarchy into all disturbance and vtter confusion because the same obiections against one state of spirituall Lords may as iustly and more sensibly be deriued vpon secular Lordes of like degree I say if Moses eternall lawes the very true lawes of God be in these new reformations no better then temporarie and transitorie lawes which were a deepe roote for atheisme and a ground-worke for blasphemie yet I hope these Martins will not make themselues worse then Pagans being counted Christians they cannot possibly I trust be so irefull and raging as to exceede the profane Egyptians who allowed their priestes no small commodities in plenty of bread of flesh of wine besides their domesticall immunities and priuiledges whereby they spent nothing of their own neque Ã¨ re domestica aliquid conterunt neque impendunt saith Herodotus in Euterpe and Danaeus in his Aphorismes gathereth more from that second booke than I doe they wil not for shame doe lesse for other christians theÌ„ they did for other idolatrous Egyptians cap. 47. ver 22. of Genesis But in trueth these reformers haue without trueth contemned Moses and Iosua like Iannes and Iambres and the Gibeonites in former times God send them more of his grace and mercie or the rewarde of those men if it be his will now will they also count Ioseph that heauenly politike guyde that true patterne of politickes a partiall and parciall iudge and account him and his rulers al superstitious rulers for not touching and buying the lands of the Egyptian priests and fathers in the seuen yeares of intollerable dearth and famine when all other men of the Temporaltie sold euery man his land his cattle himselfe and all to buy bread Surely those holy men of our so learned dayes and so christiaÌ„ peace that put almost all Gods husbandrie in lopping and proyning and making euery thing lesse then it shoulde be much like that holines that the Graecians Hyppocrates name in those words sacer morbus sacer piscis os sacrum whereby they vnderstand greatnes more theÌ„ goodnes quantitie more then qualitie a diseased holines a fishy holines slicke on the skinne and sicke within a bonish holines and fitter to choake men then to feede them would in their reforming discipline make our gouerners and Iosephs worse affectioned to their naturall and spirituall countreymen or fathers and instructors that haue altogether alike one baptisme one confirmation one communion one beleefe one prayer one law one gospel one God and one mediatour sauiour then Pharao was to the idolatrous Priestes of his kingdome hauing more forcible necessitie then to haue sequestred and impropriated their church-landes and goods then euer other kinges and princes had or ought to haue by the rule of Gods word to empayre their church-lands and goods which euen in the naturall witte of Trebatius are sacred being once dedicated vnto God and therefore inuiolable according to the nature of holy things Macrob. l. 2. Satur. cap. 3. but receiuing al their blessings and fruites for the churches sake whereof they are members which is the onely spouse and best beloued sister of the lamb of God not for any meritorious worke of their owne ought contrariwise rather to increase their annuities and reuenues as they will for a woorse and meaner loues cause in common vsuall fauour increase the liuings of such as they onelie wish well vnto But these our reformers say what they list either like tyrants that cannot be hindered or like wittals that must be tolerated and these will haue their words though the rulers bid peace Then leaue them a while to themselues and let them alone and thinke in your harts beloued christians and iudge in your owne consciences vnfainedly like right Nathanaels without guile or gal iudge I pray soberly aduisedly in your mindes and then marke my communication Is not equitie or law and reason vniuersal and common for all reasonable men is any man forbidden in equity and reason to keepe his owne goods which are lawfully giuen him did Naboth offend God by keeping his inheritance vineyard or Ahab in asking and Iezabel in catching it by false processe and wrongfull execution when hir cosmeticall physitians had coÌ„mended the prospect and recreation of the place and his greedy lawiers told him of his profit and prerogatiue may one man or lord

extreme vengible reformatiues these new metrapolitanes that haue pasports and inuestitures of the deuils good holines to Nymrodize and Iudaize their filles these that care not if heauen fall downe and earth rise vp so they haue their willes and get themselues a day and a name being now wearie of their right surnames and christian and wishing to bee their owne godfathers or nicknamers for here is their great theme and maxime of pure and purpure misrule I warrant you largely and illuminately handled here is the goale and price they runne at and long for here is that crucifige which they cried so long here is a correctiue Leiger and Factor for their new-shapen worships their humors of all sortes here is their vpright patrico or Abraham man as they tearme him at a beck at an inch with his dieu garde that can and will at a dead lift proue it good by his lawes and canons by his reasons and senses by his fathers and brothers and sisters by his angels and perhaps paredrall diuels that bare such a sway in their booke Nemith vel legum Orci Inferorum That Hazael and Ioas princes were base kings and as it were flattering dogs to call the ecclesiasticall prophet Elisaeus their lord and father 4. Kings c. 8 v. 12. c. 13. v. 14. that the third Semicenturion or captain of king Ochoziah with al his fifty men was but a swaine to fall on his knee and do the ecclesiasticall prophet Elias reuerence and cal him his good lord 4. Kings c. 1. v. 13 14. that king Benhadad Naaman the captaine and the rest in holy Chronicle did amisse to call prophets their fathers and lords themselues being noble and mightie men 4. Kings c. 5. v. 17. c. 8. v. 9. that God did not well to make Moses that was but a lawgiuer and counseller the God of Pharao a king drad soueraigne Exod. c. 7. v. 1. that al men in the earth which haue called the heads rulers of the church their lords in bookes in sermons in other meetings shall for that idle word giue account at the last day but not for calling other meÌ„ their lords that our Church is maymed vnlesse we turne 7. into 4 and yet so we mayme it more that our bishops are blasphemers and traitors vnlesse they set downe 4. sortes of churchmen by those texts where S. Paul setteth downe 7. seuerall things Prophecie Office Teachers Exhorters Distributers Rulers Mercymen Rom. c. 12. v. 6 7 8 c. where he setteth downe nine gifts of the spirite wisedome knowledge faith healing great workes prophecie discerning of spirits diuersities of tongues interpretation of tongues 1. Cor. c. 12. v. 8 9 10. where he setteth downe fiue orders with the fruits of them apostles prophets euangelists pastors teachers c. Ephes c. 4 v. 11 12. that deacons must not teach wisdome but pastors that elders must not teach knowledge but doctors that pastors must not meddle with goods but deacons that doctors must not deale with manners but elders that wisedome knowledge manners accounts these foure things belong not to euery pastor to euery doctor to euery elder to euery deacon because euery one in himself belike and in other men must not looke to the soule and bodie to the mind and maÌ„ners to the inward and outward man that our confessors and martyrs of late time men as carefull of euery worde they spake as men might be and specially that most innocent and righteous preacher M. Bradford was ouerseen in being so dutifull and curteous to call the Bishops lords that these our Eliae Elisaei Moses our spirituall captaines and fathers should not be called lords nor charret strength of England any more though they euer were and wil be so that teachers must be poorer then their inferiours and schollers that the magistracies for none or least causes must bee contemned and ouerthrowne that the sheepherd must not be richer then a sheepe and Christ put from his See in the church because he is not corporally resident that laughing and reioycing vpon supposed faults betokeneth Gods spirit that the watchman in the tower must be kept of the meanest that saueth me best and al that he may in conscience be fostered that standeth stifly in a lewde cause that Philemon did not owe himselfe to Paul his spirituall father v. 19. that physicians of the bodies shall be in great account for healing an outward maladie that would cast into the graue and looking to the mortall part of man and our ghostly and heauenly physicians of the soule must be out of account for preseruing the immortall part of a man and curing the inward diseases that otherwise would cast downe to hell that the minoritie of Saul and the Iudaisme of Paul must preiudice the ones title and roialtie and the others doctrine and diuinitie that Edgars and Iustinians and the first Williams or third Edwards Henries lawes or Magna charta should set their lawiers aflote in wealth in magnificencie in all ability and Gods lawe descending from heauen vpon the holy mountaine Sinai in all maiestie and honorable reuereÌ„ce the prophets words writteÌ„ by the wisest spirit of the whole world eueÌ„ Gods own holy Ghost the gospell of Christ that hath by Gods prouidence conquered heauen and earth as I coulde easily shewe vnto you if puritanisme were not and the spirituall true decretals of the Apostles which keepe all men from follies and lawmen from iniuries these 4. chartae maximae of God himself that hold vp euen the foure corners or quarters of heauen ouer our heads that else for our sin would contrarie to all philosophicall quintessences fall vpon vs shall set their students their barresters their counsellers and iudges at an eb or in a drought in more penury in greater want and contemptible estate Such reasons and conclusions which either must be vpholden with many other like inconueniences and mischiefes or else these nouelties and quarrels must be cast downe are more fit for the oration of Catiline with the coniuration of Lentulus Cethegus once in Rome then for reformation of our English church which is not of the same manner of spirit that Elias was for so our Sauiour teacheth his Apostles in the gospell of S. Luke c. 9. v. 55. euen as this commonwelth is not in such distresse by Gods fauourable goodnesse wherein it liueth for according to the times God raiseth vp diuerse graces in the world as those regions were at that day vnder persecution when notwithstanding the prophet was thus highly honoured and reuerenced of princes which if it were otherwise in deede then it was yet in right what argument call you this by your reformatioÌ„ what consequence is this in your witcraft your new logicke which desire to seeme so logical and sensible wittie men To set worldly magistrates vp on height for good seruice done to their prince and countrie duly and iustly to thrust downe these magistrates of magistrates as

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