Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	according_a	church_n	faith_n	5,553	5	5.3112	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01450	The cognizance of a true Christian or the outward markes whereby he may be the better knowne: consisting especially in these two duties: fasting and giuing of almes: verie needfull for these difficult times. Diuided into two seuerall treatises. Published by Samuel Gardiner, Batcheler of Diuinitie	Gardiner, Samuel, b. 1563 or 4.	1597 (1597)	STC 11573; ESTC S102818	96,047	234

part doth lie to be spported by them Or they may not vnfitly bee compared to the Israelites who could offer their chains iewels and cheefe ornaments A camparison and would spare no cost to erecta Calfe and commit wickednesse so there are too many that care not what they spend vppon whores and hounds and vaine and idle pleasures but will be as niggardly pinching as any when contributions are to be required vnto godly vses to schooles of learning to the repayring of high wayes to the maintaining of necessarie warre against the Spanish and Popish enemies or to hospitalles or houses for the poore or to the trauailing impotent beggers when they sit howling at their doores Ambrose complaineth of such doings which were vsual in his times Ambros Tom. 3. Serm. 33. as in these Vides in nounullorum domibus nitidos crassos canes discurs rere homines autem titubantics pallentes inceders We see in many houses the dogges running to and fro smooth and broade but men stumbling for feeblenesse as they go Amos 6. to looke gastly with pale and wanne lookes wee are right like vnto the old Iewish people who drinke wine out of large bowles August A similitude and make our selues glad nothing respecting the affliction of Ioseph If the haires of our head be not cut euen we run vnto the Barbour and we are angrie with him if it be not doone accordingly and thus we curiously stand vpon a decencie in the vilest and basest things which are no members but the excrements of the bodie but wee take no order for matters of more moment for the releeuing and helping the poore the true ioynts and members of Christ his misticall body If any of our fingers bee a little distorted A similitude wee presently require the helpe of a Phisition that it might be better Thou art of a distorted and crooked nature mercilesse to the poore be thou reformed of thy heauenly Phisition that thou maist be brought to a charitable inclination and to the right course of nature which is to be tenderly affected towards those that are in extremitie The ancient Christians were so deuoted vnto charitable affections and duties of mercie as they contented not themselues with ministring to the wants of poore afflicted Christians of their owne Religion but further they assisted the idolatrous Gentiles and Iewes who were their enemies with theyr liberall deuotions supplying their necessities Of this we haue a memorable example in Eusebius in the time of famin pestilence Euseb lib. 9. cap. 8. and murren which raged horribly vnder Maximinus at what time great number of Pagan people through the tender commiseration of the Christians were saued from destruction who otherwise most miserably and rufully must haue perished whereby it came to passe that those which before did prosecute the Christians with open hostilitie became their friendes and intreated their good will and publikely did auouch that onely compassion was shewed by the Christians and therefore that the Christians profession was onely the true religion which traded and instructed the followers thereof in duties of godlinesse Which Iulian the Apostata Marke this well marking and considering lest for their munificence they should be honored and carry the applause and loue of the people hee commaunded certaine Hospitals to be erected endowing them with land Sozom. li. 5. cap. 16. and yearly reuenewes by which the poore might be succored and sustained inserting in a letter written to Arsacius an idolatrous priest this reason which was the occasion of his purpose That it was a foule shame for the worshippers of theyr gods not to be ayding to the needful estate of their owne people with their charitable contributions when as the wicked Galileans for so this cursed wretch tearmed the Christians were not only good to their coÌ„sorts fellow professors but also to the vtter spightfull enemies to them and their religion not permitting any of their owne company to be troublesome vnto any by begging of reliefe I wold this saying could now be made good to the glory of him and our credit whose names wee do beare and whose doctrine we seem to hold But it is far otherwise we are but painted tombes outwardly glorious but inwardly we are full of corruption We wil vex a poore man with a hundred questioÌ„s as from whence he came whether the place wher he hath bin broght vp is not able to relieue him whither he wil go why he do not work whether he hath a licence protectioÌ„ to beg with many such like speeches before wee will giue him any thing and when we do giue him with much ado what is that we giue him but a dry crust which we commonly cast vnto a dog VVe do therfore dissemble with our lips flatter with our double tongs our zealous speeches are but to deceiue the harts of the simple and to bleare the eyes of the world Resembling the Gibeonytes in crafty wilinesse who made Iosua and his souldiers beleeue Iosua 9. that they were men that came from a farre country and wold make a league friendship between them and to induce them to the better crediting of them brought olde shooes and bottles for wine olde sackes and old bread that was dried and mouldie But as the outward Cowle maketh not a Munk so a theorical outward profession maketh not a Christian The kings daughter is glorious within ChristiaÌ„s must be inwardly outwardly glorious Wherfore let vs bring forth the fruits of Christians For as the tree almes an order is to be kept and discretion to be had and a respect of persons to be regarded Charity hath his limits and bounds yet it is not to bee straited but to haue passage enough In distribution of almes VVe must first helpe our kinred 1. Our spiritual kinred Exhibition and beneuolence vnto needfull persons wee must first begin with those that are neere vnto vs in consanguinitie and alhaunce both spirituall and carnall Heerevpon saith Saint Paule Gal. Whilest wee haue time let vs doo good vnto all but chieflie vnto those that are of the houshold of faith Vnder the housholde of faith comprehending all those which by faith in Christ Iesus 1. Tim. 5. 2. Our kinred by the flesh Esay 58 are members of the Church which is the house of the liuing God Secondlie our brethren according to the flesh are to bee considered whom the Scriptures doo call our owne flesh Of which Esaias speaketh saying Turne not away thine eyes from thine owne flesh Howe much wee owe of dutie vnto them the Apostle sheweth vs when he absolutely doth affirm that he that doth not prouide fot his house and familie 1. Tim. 5. hath denied the faith and is worse then an infidell And that wee should not think our selues to be only tied to these and that the debt is paid if wee haue relieued these we must not here pause and set down our

prayer VVhen there is warre in the Gates then is it a verie fit time to fast So did Iehosaphat when hee was to wage warre agaynst his enemies the Moabites Ammonites and Syrians 2. Chron. 20 Vppon the like occasion and Ioel commaund the people of his time Ioel 2 to sanctisie a fast For the Assyrians vnder their Captaine Sennacarib warred agaynst them and threatned not onelie the ouerthrowe of their kingdome but the ruine of the Temple and the spoyle of Religion So the Israelites did fast Iuds 20 when they did fight vnhappilie agavnst the Gibbionites and had euill successe So did the labytes 2. Sam 31 and Gilyadites when as Saule and his sonnes and his Armour-bearer were slaine in Gilboa and the whole hoast of Israel was discomfited by the Philistines So did the Inhabitaunts of the great Cittie of Niueue Ionas 3 when the Prophet denounced from Gods owne mouth the subuersion and vtter destruction of that Cittie within fortie dayes immediately to insue and come vpon them So did that deuout and godly Queene Hester and her retinue Hest 4 22 and her good Vncle Mardocheus and his seruants when they with the people and whole nation of the Iewes were in no small daunger by reason of the blood-thirstie designment and platforme of Hammon their extreame enemie Liberius who liued in the time of Constantine when as either the seasons were vnnaturall or any famin pestilence or war did oppresse the land adiudged it most necessarie that a fast should bee proclaimed August wherby the anger of God might be asswaged Augustine when hee saw that his citie was assaulted and besieged by the enemies the Vandales he humbled himselfe with fasting and prayer in which siege hee died as Possidonius doth recorde So at all times when we are to performe any serious matter or woulde preuent an imminent iudgement or otherwise would intreat a deliuerance from a plague which is alreadie come vpon vs we are to fast Fasting is a thing that is in our freedom for by the outward law he cannot be condemned that refuseth to fast But when as our fasting may promote Gods glory it is not then free we ought necessarily to fast we prescribe no time for it because it is not prescribed by the Scriptures August ad Caff praesbyt Epist 68 For well faith S. Augustine Ego in euangelicis Apostolicis literis torog instrumento quod appellatur test amentum nouum ansmo id reuoluens video praeceptuÌ„esse set iunissm quibus autem dieb us non oporteat ieiunare quibus oporteat praecepto Domini Apostelorum non inuenio definitum I finde both in the Apostolicall and Euangegelicall wrightings and in the whole instrument which is called the New Testament considering it well in my mind that fasting is commanded but vpon what daies we ought or ought not to fast I finde it not determined In the time of warre famine or pestilence or in any affliction the Scriprures as before haue beene aboundantly proued doo will vs to fast Her maiestie therefore both in zeale towards God and loue towardes her subiects hath to verie good purpose commanded although not an absolute fast which is an abstineÌ„ce from all nourishment which some for age and weakenesse of nature are not able to beare yet a moderate diet commanding an abatement of our superfluitie for the better releeuing of those which are in wants which we cannot without wilfull and most vnnaturall disobedience refuse to performe Dicinonpotest quot vnum intermissum hodie prandium nostrum saginare potest It cannot be set downe saith Augustine how many poore people may be releeued by the forbearing of one meale Aug. which thing how easie is it for vs to do and if wee shall doo it both God therby shall be serued our good Queene obeyed her deere subiects and our fellowe members in Christ Iesus succoured our wealth nothing thereby impaired and our bodily health not a little furthered wherefore if there be in vs any comfort of the spirit any consolation in Christ Iesus any fellowship any mutuall loue or tender compassion one towards another fulfill this order and obey this precept that peace may still bee in our walles and plenteousnesse within our pallaces CHAP. X. That the Prince or Bishop or ciuill magistrate vnder the Prince and no priuate person is to preseribe a certaine time for anie publique or generall fast and that the Prince next vnder God is cheefe head of the Church AS a publike fast is only to be commanmanded for publike causes so none but publike persons may enjoyne the same The frantike Anabaptist arrogantly in this thing as in diuers other Church matters intrudeth himselfe into the magistrates office and at his pleasure when the toy is in his head assembleth his factious consorts and companions and proclaimeth a fast The lewd Papist who excludeth the Prince from all Church gouernment and ordaineth the Pope to bee the head of the church would not haue the Prince to meddle with this office and prescribe this dutie Thus as Iannes and Iambres resisted Moset so these two scismaticall and hereticall sects doo resist their Prince But the light of Gods word will scatter their darknesse the truth of the Scriptures will discouer theyr falshood they will fall downe both like Dagon before the Arke of God and the pregnant instances of the worde of God shall swallow vppe these fansies of these charming spirits as Moses and Aarons roddes deuoured the roddes of the Egyptian Sorcerers If wee looke into the Scriptures and into the publike fasting of all times that are there remembred it will soone appeare that either the Prince Bishoppe or Magistrate had the appointment of this godly dutie When as the Philistines greeuously afflicted and spoyled the Israelites 2. Sam. 7.4 the whole people generally were assembled and conuented to Mizpah where they both wept and fasted for this miserable calamitie But it was by the counsell and designement of Samuel their Bishop and their Magistrate A gaine when their was warre betweene these two people 1 Sam. 14 it was Saul their King that gaue commaundement to the hoast that they should fast vntill the euening When the Philistines had slaine Saul in mount Gilboa and put to flight the armies of the Israelites 1 Sam 1 12 Dauid who raigned in Sauls steede 2 Par. 20 moued the people vnto a generall fast King Iehosophat likewise in a trouble some time Hester 4.16 Gaue order for a fast So did Queene Hester wheÌ„ as her leige people by the trecherie of Hamon 2 King 25 8 did stand in ieopardy When a fast was proclaimed for Naboaths destruction it was decreed and commanded by the authoritie of Iezabell Ioel 1 16 When the trumpet was blowne vpin Sion and a conuocation of the people had and a fast denounced it was by the aduisement of the Prophet Ioel. Esdras who was learned in the law of the God of

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