Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	angel_n	glory_n	grace_n	1,893	5	5.0355	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00991	A nicke for neuters. A most godly and fruitfull sermon, begun and preached at Paules Crosse, the 30. day of October last, and continued & finished in Paules Church, on New-yeeres day at night. / By Thomas Burt, Preacher of the Word.	Burt, Thomas, preacher of the word.	1604 (1604)	STC 4132; ESTC S126041	28,214	88

of God and furtherance of iustice And thus much for these words in Christes second title The faythfull and true witnesse That beginning of the creatures of God CHrist is sayd to be the Author and Beginner of the creatures of God two maner of wayes First as it is Ioh. 1.3 All things were made by it and without it was made nothing that was made So that he is beginning without beginning for he that giueth beginning to all things must needs haue none himselfe hee that is before all things cannot after be made to be he that created all other cannot himself be a creature he that sustaineth and giueth Being to all must needs be himselfe an eternall and infinite Being which neuer began to be nor neuer shall make an end to be Therefore he is not the beginning amongst creatures that is the first amongst creatures that began to be but the beginning that is the Beginner Former of all things whatsoeuer be This Maiesty of God in the creation not a little setteth forth the dignity of the message for how materially should we regard his pleasure that is Prince of all power who as hee made vs of nought so can hee bring vs to nought and can make vs heires of heauen or firebrands of hell Secondly he is said to be the beginning of the creatures of God as hee is in this sence Eph. 1.4 As he hath chosen vs in him before the fouÌ„dation of the world that we should be holy and without blame before him in loue c. 2. Thes 2.13 The Apostle affirmeth that God hath from the beginning chosen them to saluation through sanctification of the spirit and the fayth of truth c. Whereby we may see God looked on the countenance of Christ when hee first made man that whereas in Adam we all perished so wee should in Christ all be repaired and this was his eternall decree from the beginning Therefore is he sayd to be the Lambe slain from the beginning and Iesus Christ yesterday and to day and the same for euer Now as Christ is sayd to be the Beginning of the creatures of God two maner of wayes so is the creature to be considered two maner of wayes that is not onely by creation but by renouation as it is implied Psa 51.10 Gal. 6.15 2. Cor. 5.17 Eph. 2.10 Whereby it appeareth that mans last renewing is as great a worke of God and as mighty as the first In the first creation Adam of nothing was made good In the second man was of ill made good Now to draw one contrary out of another is of no lesse diuine power then to make good of nothing for in ill is a naturall hatred and resistance to be made good but in nothing is no resistance Aug. Par sit vtriusque potestas iustos creare impios iustificare yet must the latter bee of more mercy then the first The first was of the earth earthy 1. Cor. 15.47 And by this creation not only the earthy that is to say the corruptible nature which doth onely sauour terrene and earthly things is made diuine hauing in this life the heart made heauenly with diuine faith the conscience heauenly with diuine peace the vnderstaÌ„ding heauenly with diuine knowledge the affections heauenly with diuine loue the life heauenly with diuine works but being thus prepared in this life present shall in the blessed heauens of wretched be made blessed of maymed be made perfit of stayned be made pure of caducall immortall and of corruptible eternall So in the like maner in the first was created in the humane body being life and sence and in the humane soule reason memory and wil But such a being as without this last renouation better not to be being indeed nothing else but a perpetuall languishing such a life as was and is to be dissolued such sence as was and is to bee perplexed such reason as was and is to be deceyued such will as was and is to be disordered such memory as hath often fayled But in this second is not onely a being but a happy being not life alone but eternity not only sence but iocundity reason without obscuring wil without disturbing and memory without forgetting So in the first the body was drawne out of dust life out of breath sence out of life mortality out of nature and misery out of sinne But in this second both body and soule are drawne out of hell life out of death and sence out of torment eternity out of mortality and felicity out of misery Moreouer in the first as we must thankfully confesse though man was most royally and magnificently seated and made Lord of this inferiour world had Paradise for his Palace all creatures to serue him all treasures to enrich him all elements to help him the earth to sustain him and heauen to conserue him yet in this second my heart doth melt to thinke it O wonderfull thing mortall man is made heire of the immortall God and succeedeth in the inheritance of his vnmeasurable glory hath heauen for his folace Angels to helpe him Gods spirit to sustayne him his grace to enrich him Gods Sonne to redeeme him God himselfe to adorne him Furthermore God made man at the first when he was theÌ„ as the earth is now sencelesse without feeling and liuelesse without mouing so that if he had no praise of well doing hee had no blame of ill deseruing But now at the last when man had fallen from the God of life into the power of the king of death and in preferring the credit of the lying Deuill before the truth of the liuing God had not onely rendred disobedience for duty and great vngratefulnes for Gods great bounty but also had sence of feeling and torments for euer abiding then the gracious and bountifull God to shew not onely a patience in suffering compassion in pittying a mercy in pardoning but also a loue in retayning a bounty in restoring a magnificence in inlarging his estate againe doeth argue his loue to haue so much the more exceeded in how much mans loue had the lesse deserued Opus sine exemplo gratia sine merito charitas sine modo sayth Bernard Besides the first creation was made by the might of Gods Sonne but the second by the death of Gods Sonne so God labored to make the first but Christ suffered to make the last so that in the first man was exalted but in the last God was debased that so interchangeably as that by how much the Sonne of God was humbled in so much was the sonne of man aduanced for God came downe to earth and man went vp to heaueÌ„ God took our humane flesh and man his diuine spirit God was made the sonne of man man was made the sonne of God yea God was condemned man was acquited Christ suffered and man was redeemed he was done to bitter death and man receyued to eternall life he sustayned the paynes of hell and man

person from whom it is sent which is here described by three Maiesticall titles First he is called Amen obserued in these words These things sayth Amen Secondly The faithfull and true witnesse Thirdly The beginning of the creatures of God The proposition is the same as in the other Epistles I know thy works This Narration contayneth First a reprehension for a crime which is to be neyther cold nor hote Secondly A demonstration of the cause of the crime which is worldly riches and spirituall pouerty in these words For thou sayest I am rich c. Thirdly The threatning which is of punishment Therefore because c. it will come to passe that I shall spue thee out of my mouth Of the generall proposition I know thy works I haue lately At Lam beth before many right reuerend and learned already intreated as also of the first part of this Exordium to whom this Epistle was written Now resteth Right Honourable right Reuerend Worshipfull and beloued that I speake of the rest of these parts taking the words in order as they lye And first of the Maiesticall titles here giuen to our Sauiour Christ Thus sayth Amen First he is called Amen THis word Amen is a strange kind of speach in the beginning for we are wont to end with the same word that we now begin So as it may seeme by this beginning that we make an end when we doe begin and by this continuing to begin agayne when wee haue made an end as though wee had neuer made an end and neuer begun Yet in this is no preposterous speaking if we marke a diuine beginning for the order of this speach declareth the efficacie of his name and the effectualnes of the name the Maiesty of the Sonne of God whose Name it is For as Amen is here in order first and otherwhere last it resembleth his nature as he is called Isa 41.4 Primus nouissimus The first and the last And as Amen beginneth and Amen endeth so is hee aswell called Reu. 1.8 Alpha the beginning as Omega the ending And as Amen is one word in all languages so is he one and the same in all his Saints Amen as Aretius noteth is vox approbantis fore a word ratifying and willing a thing to be so to ratify and say Amen to all before any thing be done at all and with whom all things are done as soone as he sayth Amen Psal 33.9 He spake and it was done he commaunded and it stood And as Amen is the end finishing and last addition to all sayings so is he sayd to be the finisher of our fayth Heb. 12.2 As the Hebrue word Amen signifieth verÃ² certÃ² proculdubio so is he sayd to bee Amen two maner of wayes First in respect of Gods promise For 2. Cor. 1.20 All the promises of God in him are Yea and are in him Amen vnto the glory of God through vs that is are sealed sure and firme confirmed in him through Gods good will towards vs in Christ lesus Mat. 3.17 This is my welbeloued Sonne in whom I am well pleased Witnessing that though God was displeased for our sinnes sake yet he is well pleased and his wrath appeased for his Sonnes sake For without him we cannot attayne to Gods promise Therefore is he called our peace Ephes 2.14 and our bond Rom. 8.36 Secondly in respect of the trueth of his natures For how could be performed the worke of the worlds expiation vnlesse he had bene both God and man Man to be borne vnder the Lawe God to fulfill the Lawe Man to suffer and God to ouercome Loe then how this word Amen expresseth his nature whilest it setteth him forth to be the stability of all his promises Amen that is to say that God that verity that is eternity that man that is the seat of mercy that nature that is charity that power that is victory that peace that is vnity that life that is felicity being eternall without beginning euerlasting without ending infinite in himselfe the first and the last venerable in his Saints as a Bride in her ornaments amiable in his Church as a father in his charge infallible in his word as a prepotent performer admirable in his works as an Almighty Redeemer imperial in the heauens as a soueraign Commaunder inestimable in the world as an inexhaustible treasure of all the gifts and graces of God The faithfull and true witnesse HEre the latter expoundeth the former Christ the faithfull and true witnesse of God which declareth to vs faythfully the true will of God for in Scripture God is set forth to be the incoÌ„prehensible mind and the Sonne his diuine and heauenly word because as the inward mind is made knowne by the vocall word so the will of God is reueyled by his Sonne Mat. 11.27 And in this sence he is Amen in respect of vs in the other he is Amen in respect of God for that he performeth the word of God and carrieth it as an Ambassage to vs as heere he commeth from heauen and witnesseth to men their vnkindnes and cold affection to God and therfore to furnish himselfe assumeth these adiumeÌ„ts of credit wherwith men ought to be prepared when by the sway of an othe the truth in ballance ought to be poysed The first is faith The second truth The third knowledge Fayth for integrity truth for equity knowledge for certainty for that euery such witnesse must know the matter in question without doubting speake that he knoweth without lying and continue faythfull without corrupting Adhibenda est fides ne testimonium violetur veritas ne mendacij arguitur cognitio ne ignorantia aberremus These 3. properties are deriued from the tongue from the heart and from the conscience he must speake what he knoweth know what he thinketh thinke in heart what hee knoweth by meanes whereof these three parts in man giue due honor to God The conscience by testifying the heart by ratifying the tongue by specifying the truth which is required of three persons First of God Secondly of the Iudge Thirdly of the innocent For God looketh on the heart the Iudge trieth by the tongue and the innocent hangeth on the conscience So that heere we see three notable assistants to confirme credit First an vpright conscience Secondly a faithfull heart Thirdly a true and sincere tongue By whose iust testimony of the truth Gods honour is confirmed the Iudge is informed and the wrong is reformed But if faith truth and knowledge be so necessary in a witnesse of credit what maner of persons are they that for fayth produce falshood for truth lyes and auouch their owne knowledge contrary to their owne conscience and so bring a guilty conscience a false heart and periured tongue to the solemne Iudgement seate where that high God doeth sit as chiefe President and the Iudge as his authorized Lieutenant to heare and trye c. 2. Chro. 19.6 Whereby it followeth that the false swearing wretch doth not

on the one side I haue taken pleasure in offending I should on the other side contra pati suffer as much griefe in repeÌ„ting And I say the Iusticiaries haue alwaies done this for I neuer took so much pleasure in sinne but I haue taken as great sorrow in penance I haue fasted twice a weeke c. yea I fast when others feast this body of mine hath bin chastised with whips when others are pampered with cates I haue giuen my goods to the poore and my lands to build Abbeyes and if he be rich non qui plus habet sed qui minus cupit then I not onely because I haue a great treasure of good works but also am satisfied in desire may be iustly counted to bee rich indeed And thus you see how humane merits goe for currant goods But whilest they aduaunce their merits to so high a rate they make the price of heanen indeed to be but little worth for as Rom. 10. they that go about to establish their owne righteousnes doe not submit themselues to the righteousnes of God for while they are pure in their own eyes they haue no care at all to be washed from their filthinesse Pro. 30.12 so that they are without the fouÌ„tain of purity which is opened to the house of Dauid Zach. 13.1 without the white robes of righteousnes washed in the bloud of the Lambe Reu. 8. without the cleare cristall riuers of grace that flow froÌ„ the sanctuary of God Ezech. 47. so that albeit they be adorned neuer so royally with the beauty of good works yet are they without that wedding garmeÌ„t of fayth and true holinesse wherewith the newe Ierusalem was trimmed as a Bride that came down out of heauen from God Mat. 22. Reu. 21. and finally without all the true treasure which is the inestimable riches of Christ Eph. 3.8 and therefore indeed are extremely poore Whereby appeareth what a pernicious euill merits are that whereas it is the naturall worke of God to iustify sinners and to saue the miserable and damned and hath therefore ordayned the Law as a glasse to shew men the corruption of themselues by the purenesse of the Law that knowing their owne sinfull nature they may bee schooled to seeke to Christ for grace these men will not suffer God to performe his owne naturall worke because they wil not suffer themselues to become sinners nor acknowledge their owne miserable estate whereby it coÌ„meth to passe that by seeking through merits to fulfill the law they grieuously transgresse against the Law and in stead of obedience shew rebellion for the law going about to proue theÌ„ sinners Ro. 3.23 they do thereby contrary to the law proue themselues to be Saints it bringeth them to the knowledge of sinne Rom. 7.7 thei gather out the righteousnes of works it humbleth them to Gods mercy Gal. 3.23 they pranke themselues in their own iustice by meanes whereof in stead of humility they gather pride in stead of grace merits in stead of mercy wrath and so consequently for truth errour for life death for heauen hel And thus according to that notable prediction of the Prophet Psal 69. Their owne table is made their owne snare that is the law which is the table of al their wisdome vnderstanding Deut. 4.6 whilest they looke to that they falsly haue rather then to that they truly want it is made a snare to intangle them in all ignorance and errour Can there be a more greater ill deuised then merits are which doe not onely that which is exceeding euil that is draw men into perdition but also doe it by that that is most exceeding good namely vnder endeuouring to serue the law will of God So that it can hardly be defined whether it bee more egregious for the ill it committeth or for the good it peruerteth Wherein it abuseth both the good the ill with such exquisite skill as that it performeth notably the duty of both that is it doeth grieue hurt and destroy which is proper vnto euill and yet winneth it selfe neuerthelesse to be beloued desired and imbraced which is proper vnto goodnesse Loe this is a strange kind of ill indeed that can both grieue a man and make him loue his griefe hurt a man and cause him desire his hurt and bring him to imbrace all kind of misery and euen then to thinke himselfe in the middest of all kind of felicity to make him blinde in trueth and yet beleeue that he doth see poore in workes and yet beleeue that hee is rich naked of grace and yet conceiue that he is clothed wretched in state and yet bee perswaded that he is blessed finally damned and yet beleeue that he is saued Wherein is declared the feareful iudgement of God as our Sauiour witnesseth Iohn 6. That he is come vnto iudgement that these that do see the truth will not shall be made blind that they cannot and those that cannot see the truth and yet would might bee made able that they should For it is a iust punishment of sin that euery one should lose that gift that hee would not vse well when he had it as Aug. saith lib. 3. de libero arbitrio Vt cum rectum facere cum possit non vult amittat posse cum velit And euen this iudgement of God is the reason that the recusant Iusticiaries of our time do so stifly persist in the obstinacy of their owne wils as they both refuse to heare the word preached lest it should instruct them as also all indifferent writers lest they should conuince them What way may a man deuise then to perswade them seeing they will heare no message out of heaueÌ„ but euen rake vp their great grand father Pelagius to tell them this tale out of hell Ye madde men what do you meane to make your selues mates with Christ to match mans merits with Gods mercy to couple humane works with diuine grace your deseruing with Christs redeeming In thus dealing with your selues you doe but damne your selues as ye may behold by me what desert is due to you most extreme wrath for contemning of grace Ye may not patch an olde garment with new cloth nor powre new wine into old bottles but must be either al new or all old all hote or all cold all Moses or all Christ all works or all grace for in the act of saluation there can by no meanes be any botching of new and olde merits and grace workes and fayth heauen and earth God and man both together Alas sayth Gregory Humana iusticia diuinae iusticiae comparata iniusticia est quia vt lucerna in tenebris lucere cernitur c. For euen as a candle in the dark night doth shine with brightnes but in the bright sunne is shadowed in darknes so humane righteousnes may shine before men in darknes but cannot but bee darkened by the shining righteousnes of God Let vs therefore take heed lest by erronious opinions we

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