Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	friend_n	great_a	love_v	6,235	5	6.3276	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19589	The sermon preached at the Crosse, Feb. xiiii. 1607. By W. Crashawe, Batchelour of Diuinitie, and preacher at the temple; iustified by the authour, both against Papist, and Brownist, to be the truth: wherein, this point is principally intended; that the religion of Rome, as now it stands established, is still as bad as euer it was	Crashaw, William, 1572-1626.	1609 (1609)	STC 6028; ESTC S118191	115,004	191

Berarduccius suÌ„ma ConfessoruÌ„ C. Geo Cassanâ—ri Consultatio Covarruvias variarum resolutionum Corpus Iuris Canoniciper Greg. 13. Lugd. 91. 4. Idem cum glossis edit vetust 507. 510 Constitutiones Pont. Rom. per Pet. Mathaeum Lugd. 88 Caeremoniale Romanum Aug. Taur 602. 4. Capella in Ieremiam Tarracon 86. 4 Coccij the saurus catholicus Col. 99. fol. Costeri Enchiridion controuersiarum c. Col. 600. 8 Alp. Ciaconus Apologia pro Trâ—iano c. Ro. Concilium Trident. Ra. de Caesare Caietanus in Aquinatis summaÌ„ Ant. 68. fol. â—h de Combis compendium theologicae verit Lugd. 79. B. Corradus Quaestiones cascons Ven. 600. 4 H. Cuickij speculum concubinariorum c. Lov. 600. 8. D Decretalium sextus St. Durantus de ritibus ecclesiae catholicae Ro. 91. 8. E D. Erasmi opera Bas. 4. fol. Espencaeus in â—ituÌ„ par 68. Idem de Continentia 4 F. Io. Ferrariensis Practica Papiensis Feuardentius in PetruÌ„ 600. homiliae par 605 Firmamenta trium ord S. FraÌ„cisci Par. 512. 4 G I. de Graffijs decis aureae cascons 604. 4 Ado. Gualandus de morali facultate Ro. 603. fol. Gregorius de Valentia Ingolst 98 fol. Ia. Gretserus de Cruce ibidem 60. 4 Anas Germonius de sacrorum immunitatibus Ro. 91 Io. Gersonis opera fol. H D. Hessi Synodus protestaÌ„tium Graeciae Stir 93. 8 Heskins his parliament Ant. 66. fol. Hosij opera Col. 84. fol. I Io. Chrysost. a visitatione de verbis dominae Ven. 600. 4 Index librorum prohibitorum Clem. 8. 97 L Liber conformitatuÌ„ beati FraÌ„cisci c. Bon. 90. fol. Llamas summa c. Litaniae preces profide Catholica in Anglia c. Ro. 603 Liber voc exercitium Christianae piet c. Col. 92 M Missalia vetust noua edit 905 fol. Magnum speculuÌ„ exemplorum Duaci 605. 4. Monumenta ordinis Minorum Salmant 511. 4. N Nauarri Enchiridion Wirce 93. O Onuphrius de praecipuis vrbis Ecclesijs Col. 84 Oleaster in Pentateuchum Onus ecclesiae Ant. 68. fol. P Posseuini Apparatus sacer Ven. 603. fol. Pontificale Romanum vetust Ven. 520. fol. Idem Romae 1595. fol. Proctor his way home to Christ. 8 Pistorius contra Mentzerum Peraldi summa virt vit Ant. 71. 8. Alb. Pighius decontrov in com Ratispon 42. 49. 8 R Rhemes testameÌ„t at Rhemes 82 S D. Stapleton doctrin princip Par. 79 fol. Simancae Institutiones cathol Vallisol 55. fol. T Tolleti instructio sacerdotum Ant. 603. 8 H. Tursellinus de virgine lauretana Mag. 601. 8 V Viâ—aldi Candelabrum aureum Brix 95. 4 Vincentij ferrariensis prognosticon 4 Vasquez de cultu adorationis Mog 601. 8 W Watsons quodlibets 4 Z Lae. Zecchius Summa moralis theologiae de casibus conscientiae Brix 98. 4 Ludouicus Viues de causis corruptionis artium Les voyages de Sr. de Villamont A Arras 1605. Catalogus reliquiaruÌ„ Indulgentiarum in 7. Ecclesiis vrbis Manuscript Other Authors alledged not popish or but in part Augustinus Concilia per Crab. Col. 57. fol. Eadem per Bininum Col. 606. fol. CaÌ„bdeni Britannia Lond. 607 Colloquium RatisboneÌ„se 4. 600. Epistolae Iesuiticae 601. 8. Euangelium Romanum 600. 8. Centum grauamina Germanorum 4 Hospinianus de Templis Tig. 603. fol. Harmonie of confessions 4 Zuinglius Cyprianus A SERMON PREAched at the Crosse. IEREMIAH 51.9 We would haue cured Babel but shee would not bee healed let vs forsake her and goe euery one into his owne countrey for her iudgement is come vp into heauen and lifted vpto the cloudes THis is not spoken in person of the Angells that were set ouer Babylon as some thinke for Angells haue no charge of curing mens soules they mourn for mens sinnes and reioyce at their conuersion a Lu. 15. 7 10. they guarde their bodies b Psal. 34. 7. and carry their soules to heauen c Luke 16. 22. but the curing and conuerting of the soule hath God delegated to his Prophets being men like our selues that so hee might make man to loue man seeing the hath made man a sauer of man Neither is it the speech and protestation of hypocriticall and fained friends who say thus to Babel to make a great boast of their little loue tho some hold so whose iudgement otherwise is of great respect for the reason heere giuen is too good and the cause too diuine to proceede from a profane heart Her iudgement say they is come vp to heauen c. But rather it seemeth to be the voice of the true Church shewing their loue to Babell and their longing desire to haue done good to their soules Bring balme saith the former verse if shee may bee healed Heereunto the Church answereth For our parts Wee woulde haue cured Babell but shee could not bee healed we did our indeuours but found her incurable therefore now seeing we can doe her no good let vs looke to our owne safetie let vs forsake her goe euery man to his owne Countrey For now we see God will take the matter into his owne hands seeing man cannot heale her hee will destroy her Her iudgement is come vp into Heauen and lifted vp to the cloudes The particulars considerable in this Textâ— be 4. 1. The Churches loue to her very enemies manifested in her desire to haue healed them Wee woulde haue cured Babylon 2. The malitious nature and incurable state of Babel causing a comfortless issue of the Churches labours Shee cannot be healed 3. The Churches dutie vpon consideration of her obstinacie and incurablenesse namely to lose no more labour vpon her but to abandon her and looke to herselfe Forsake her and let vs goe euery man to his owne countrey 4. What becomes of Babylon being incurable and forsaken of the Church what further remaines for her Vengeance and destruction from God her iudgement is come vp into Heauen c. All these are true in a double sense namely both in the literall Babylon and in the mysticall There is a Babell spoken of literally vnderstood in the old Testament there is a spiritual Babylon mystically meant in the Olde and literally in the New Testament Both are spoken of in this place the one historically and literally the other allegorically and in a mysterie and this interpretation is not without warraÌ„t for it is ordinary with the Prophets in the old Testament when they speake of matters literally true at that time in vnder them to point at further matters of a more spirituall and higher nature For howsoeuer to destroy the literall and historicall sense of the olde Testament with some old and many late writers that be Papists is worthily coÌ„demned by the Church as iniurious to Gods word Yet the literall sense once layd we may then warrantably extend the text to the allegoricall sense as far as we see the holy Ghost in the New Testament to goe before vs or to giue vs leaue Thus Peter makes an allegory of Noahs Arke and makes

all the means they could to bring Babel from her gentilisme and Idolatry and therfore here are bold to affirme wheÌ„ she is at the point of her destructioÌ„ We for our parts are no way guilty of it nay if she wold haue beene ruled by vs she had neuer come to this for We would haue healed her But how would they haue healed her may some say what meanes vsed they it is soone sayde Wee would words are cheape But gaue they Babell nothing but sweete wordes Certainely they were carefull to vse all good meanes which especially are these 3. Instruction Example Prayer 1. By continuall instruction laying open their errors discouering their impieties and laying before them the excellencie of true religion 2. By their continuall example practicing their own religion euen before their very faces not fearing their scornes and rebukes no not the contrary lawes made purposely against theÌ„ as we may see in the example of Daniels thrise a day praying to his God towards Ierusalem a Dan. 6. 10. the people also in midst of their mirth would weepe when they remembred Syon b Psa. 137. 1. 2. would cast away their musicke and depriue themselues of all comforts when they remembred the desolation of their religion Which practices did no doubt amaze the Babylonians had bin sufficient to haue driuen them into deeper and better considerations had they not bin incurable and it is to be hoped that the sight hereof did good vpon some of them 3. They endeuoured to heale them by their prayers praying continually and desiring God to heale them for as the Parent is said to blesse his childe by praying to God to blesse him c Gen. 27. per â—oâ—um 48. 15 c. to 21. so one may be said to heale another by praying that GOD may heale him And that they did this dutie is no question for it was so commanded them by the Lord Seeke the prosperity of BabyloÌ„ pray to the Lord for it a Iere. 29. 7. By these meanes they endeuoured the curing of Babylon tho they were no prophets and by these means may one priuate man further the saluatioÌ„ of another Thus euery good man is as it were a litle pastor to his neighbour happy were it for the Church of God if all priuate persons would performe these duties one to another The third and last circumstance is whom they would haue healed the Text answereth Babel where we obserue two points First that the Israelites aymed not at the conuersion of the great ones and men of State only but euen at all the people of Babell Whereby it is apparant they sought not themselues for then they would haue fisht for the great ones only or especially as doe the Iesuites craftier sort of Friers at this day b See Watson in his Quodlibets often but they sought the saluation of soules which they knew to be all alike before God For they had learned afore they came at Babel that euery soule is Gods the soule of the sonne as well as of the father c Exek 18. 4. and consequently of the subiect seruant as well as of the king and commaunder and the meanest mans as well as the mightiest and therefore they endeuoured the conuersion of all The godly and conscionable Minister must heere learne to haue care of the least poorest soule in his parish considering it is as deare and precious as the best For as good hands made it as the best d Pro. 22. 2. as precious blood was shed to saue it as for the greatest mans on earth a Gal. 3. 28. 14 Therefore let them not bee like those proud spirits carnal minded men that thinke ordinary parishes not worthy of them and therefore will preach no where but at the Court or in great solemne assemblies nor like those who in their parish will be acquainted with none conuerse with none conferre with none visit none but the rich and mighty but as for the poore they may liue and die as they can for them Such men might remember the blessed apostle who kept back nothing but taught not in Courts and Palaces and great houses only but through euery house b Act. 20. 20. vers 31. vers 26. and that he ceased not to warn euery one and stood vpon it boldly that he was cleere from the blood of all men see not some but all and in another place expounding himself saith his continuall course is to witnesse Gods will both to small and great c Act. 26. 22. He that lookes for Pauls reward at Gods hand must thus behaue himselfe to Gods people remembring his account is not for trifles but for soules and to that God who hath told vs afore hand Euery soule is mine d Ezek. 18. 4. The good father of the family must learne here not himselfe his wife onely but to see that his children seruants those not some of the chief but all euen the meanest may knowe and serue God Such a man was Abraham he was not carefull for Isaac alone his deere sonne the sonne of the beloued but oh sayth he to God that euen Ishmael might liue in thy sight e Gen 17. 18. therefore God becomes Abrahams surety he giues his word for him I know Abraham that he will not looke to some of his principall officers but command not this son or that daughter but his sons his family to keep the way of the Lord a Gen. 18. 19 yet in Abrahams house were 318. persons borne brought vp c. b Gen. 14. 14 More shame for the great men of this age both in City and country who though they bee great and daily plot to be greater yet keepe they not so great houses and families as Abraham did in whose families many of their inferiour officers and seruants doe scarce euer come to Church And much more shame to some parents who being blessed of God with many children do partially respect some of them and seeke their good of soule and body neglect others who it may bee are more worthy what would they do if they were profane and vndutifull Ishmaels wheÌ„ they are so vnmindfull and respectlesse euen of such as be holy and dutifull Isaacs but let such children comfort themselues in this that God their better father and best friend is no respecter of persons These are the ordinary faults of fathers mothers in these daies but assuredly those that be heires of Abrahams faith c Gal. 3. 7. will distribute their loue to euery one care for the soule of their meanest seruaÌ„ts take order in their families that al their officers euery day at lest in their course may go to church their very kitchin-boies hors-boyes may learne to know the God of their saluation d 1. Chr. 28. 9. that so he may be able to say with a good coÌ„science I found my

when you can scarce shewe three poore housholdes in all the earth of your Religion as namelie in the daies of ABRAHAM and long both before and after then can we prooue that all the Kingdomes and Nations of the whole earth were of ours Neuer brag that Abraham was of your religion and therefore you are antient for his Father and his Grand-father were ours and therfore we are elder Againe during all the time you haue had your Kings and Priests shewe one nation by you conuerted or one that came and ioyned with you of all that time and tho God suffered you for a time yet see how at the last he hath brought you downe and as you forsooke vs and the ancient religion which we will keepe and maintaine so he hath now giuen vs power ouer you to conquer your kingdome and deface your religion as it hath deserued therefore neuer labour to bring vs to your noueltie and new fangled religion but rather come home to vs and to the auntient religion of our forefathers neuer endeuour to seduce vs into your secret and schismaticall and inuisible Church but rather come you into the light and sun-shine of our glorious vniuersall and catholike Church neuer speake of healing vs heale your selues seely fooles for you haue neede as for vs we are well we are farre better then Israel can make vs. Thus did Babell cast away the good counsell that the Israelites gaue them and pleased themselues in the like carnall arguments fleshly conceits as Papists in their poperie and other profane men in their carnalitie do at this day setting these and many more faire glosses on their religion and thinke themselues in farre better case then the Israelites yet when God comes to giue the verdite they are sick and which is worse are past healing Here we may learne 1 First the pittifull estate of wicked men They are wounded nay they will be wounded but will not be healed they will wound themselues but neither can heale themselues not will let others heale theÌ„ are not they worthy to perish they are in the fire neither will come out nor let others pull them out are they not worthy to burne being in prison the doore set open to them and they will not stir to come out are they not worthy to bee slaues for euer they are deadly sick the Physition comes to them that is able to heale them and they will not heare them are they not worthy to die O deafe adders that stop their eares against the voice of the best and wisest charmers and yet these men are the mockers and scorners of them that be godly and the discouragers of many a man in the waies of God Some seeing their worldly prosperity stand amazed and enuy their estate but alas why should any man do so for if their estate be rightly considered they deserue rather to be pittied then either enuied or any way regarded Further heere we may see how it fares with Gods children in this world oft times they must lose their labour when they haue sincerely and zealously endeuoured the conuersion of sinners Israel would haue heale Babel but when all is done she will not be healed So saith Salomon Rebuke a scorner and he will hate thee y Prou. 9. 8 No maruell if this be so with priuate men when the Ministers and Prophets of the Lord find oftentimes so little profit of their great labours that they cry out I haue laboured in vaine and spent my strength in vaine z Esay 49. 4 And Ministers may not thinke much hereat for the Prophet makes that coÌ„plaint not in his owne person onely and his fellow Prophets but euen in the person of Christ himselfe whose labour was much of it lost in this respect For it is apparant in the Gospell how little hee preuailed with many of his owne nation yea with the learned Rabbines the Scribes and Pharisies a Luâ—e 7. 30. And after all the excellent sermons made all the time before went not Iudas away fuller of Sathan then hee came b Ioh. 13. 27 And to conclude did not God himselfe preach from heauen a notable sermon to Cain and was hee not worse for it being hellishly inraged instantly after the Sermon ran out and slewe his brother c Gan. 4. 7. Thus howsoeuer Gods word neuer returns in vaine but prospers in the work whereabout the Lord dooth send it d Esay 55. 11 Yet it is here apparant that it is not alwaies the sauour of life to life but often of death to death in whose mouth soeuer it is spoken Wee must heare learne not to bee discouraged in our courses of seeking mens conuersions Priuate men to practice the dueties of admonition exhortation c. vnto their neighbours that bee out of the way Nor Ministers to preach the word with all diligence For howsoeuer thy labor may be lost to som yet know thy labour is neuer lost before God for be it the sauour of life or of death it is a sweet sauour to God sayth the Apostle e 2. Cor. 2. 14 15. 16. and tho in regarde of men that wil not be cured thou hast laboured in vain and spent thy strength in vaine yet saith the Prophet My iudgement is with the Lord and my work with my God f Esa. 49. 4. And let not the good man of God be too much cast downe tho he see little fruit of his great labours remembring that IESVS CHRIST and God himselfe haue lost their labour vpon many men and heere the Church hath many yeares endeuoured to cure Babel and all is in vaine For she will not be healed And will shee not what then remaines but this that followeth Let vs forsake her c. The 3. point FOr after all meanes vsed and all in vain then what should we do but forsake them that needs will bee forsaken of God and haue nothing to do with them who will haue no fellowship with the Lord This is the third generall point and touching it there bee three particulars examinable namely 1. how Babel is to be forsaken 2 why 3. wheÌ„ For the first how is Babel to be forsaken when there is no more hope of curing her the answere is not in loue and affectionate desire to do her good but still the wicked man is to be pittied still to be loued still to be mourned for still must the godly man wish wel to him tho he care not for it but scoffe at all Thus when the Prophet had called vppon the people g Ier. 13. 16. 17 Heare and giue eare be not proud but yeelde turne and repent and giue glory to God before he send darkenesse c. He then addeth But if you will not heare and obay my soule shall weepe in secret for your pride and mine eyes shall drop downe teares c. Thus the good man sends vp many a sigh and sheads many a teare for the

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