Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	abate_v	diet_n	physic_n	16	3	10.4750	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02178	The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: reuised, corrected, and published, for the further building of all such as loue the truth, and desire to know the power of godlinesse. By H.H.; Works	Greenham, Richard.; Holland, Henry, 1555 or 6-1603.; Hill, Robert, d. 1623.	1612 (1612)	STC 12318; ESTC S120843	1,539,296	988

if before it was begun is now continued or iâ— it was not before now beginneth and neuer endeth world without ende For though true it is that sicknesse pouertie imprisonment or banishment haue ended their tearme in death yet a wounded heart which was temporall in this life is now eternall after this life that which before death was in hope recouerable is after death made vncurable and vnrecouerable It is good therefore to consider if euen in this life the torment of conscience be so fearefull how much more grieuous is it to sustaine it in hell where that is infinite which here is finite where that is vnmeasurable which here is measurable where is the sea of sorrow whereof this is but a drop where is the flame of that fire whereof this is lesse than a sparke But to shut vp this argument Some there haue beene who throughout all their life time haue beene free from all other troubles so as either they felt them not at all or else in very small measure and by that meanes neuer knew what outward trouble meant As for example some men there haue beene who for sicknesse neuer knew the head-ach for pouertie neuer knew what want meant who for discredit were neuer euill spoken of who euer put farre from them the euill day of the Lord who made a league with death as it were and a couenant with hell who though they could crucifie euery crosse rather than come vnder any crosse yet they could neuer escape a wounded conscience either in this life or in the life to come True it is that Gods children by faith and repentance doe often escape it but the wicked and such as are borne vnto it as to their sure inheritance the more they flie from it the more it pursueth them If we haue transgressed the Ciuill Iawes the Iudge by bribes may be corrupted if a man haue committed some capitall offence by flying his Countrie he may escape the Magistrates hands but our consciences telling vs that we haue sinned against God what bribe shall we offer or whither shall we flie whither shall we goe from his spirit or whither shall we goe from his presence If we ascend into heauen is not he there If we lie downe in hell is he not there If we flie to the vtmost parts of the sea is he not there also There needeth no apparitor to summon vs there needes no Bayly arrant to fetch vs there needes no accuser to giue in against vs sin will arrest vs and lyeth at the doore our owne consciences will impannall a Quest against vs our owne hearts will giue in sufficient euidence and our owne iniquities will pleade guiltie to our owne faces Thus we see both by the experience of them that haue suffered the wound of the spirit and by the comparing of it with other euils what a weight most grieuous and burthen intolerable it is to haue a tormented conscience Now let vs shew how we may preuent and by what meanes Gods children falling into some degrees of it for if it rage in extremitie it is an euill most dangerous may safely and quietly be deliuered from it And here a iust complaint is to be taken vp and it is a wonder to be marked that we see many so carefull and watchfull to auoyd other troubles and so few or none take any paines to escape the trouble of minde which is so grieuous We see men louing health and loathing sicknes in diet temperate in sleepe moderate in Physicke expert skilfull to purge and to auoid such corrupt humors which in time may breede though presently they doe not bring forth some dangerous sicknes yet to auoyd the diseases of the soule no man abateth his sleepe no man abridgeth his diet no man prepareth Physicke for it no man knoweth when to be full and when to be emptie how to want and how to abound Others caried away with the loue of riches and very slie to fall into pouertie will not sticke to rise early and take sleepe lately to fare hardly to teare and taw their flesh in labour by land and by water in faire and foule weather by rockes and by sands from farre and from neere and yet to fall into spirituall decaies to auoide the pouertie of conscience no man taketh such paines as though saluation and peace of minde were not a thing worthie the labouring for Some ambitiously hunting after honour and not easily digesting reproches behaue themselues neither sluggishly nor sleepily but are actiue in euery attempt by loue and by counsell by prudence and prowesse by wit and by practise by labour and learning by cunning and diligence to become famous and to shun a ciuill reproch yet to be glorious in the sight of God and his Angels to fall before the heauens in the presence of the Almightie to be couered with shame and confusion of conscience we make none account as they who neither vse any meanes to obtaine the one nor auoid those occasions which may bring the other Others vnwilling to come within the reach and danger of the law that they may escape imprisonment of body or confiscation of goods will be painefull in penall Satutes skilfull in euery branch of the ciuill law and especially will labour to keepe themselues from treasons murthers felonies and such like offences deseruing the punishment of death yet when the Lord God threatneth the seizure both of soule and body the attaching of our spirits the confiscating of our coÌ„sciences the banishing of vs from heauen the hanging of vs in hell the suspending of our saluation the adiudging of vs to condemnation for the breach of his commandements no man searcheth his eternall law no man careth for the Gospell neither the sentence of euerlasting diuorcement from the Lord neither the couenant of reconciliation is esteemed of vs. And to reach our complaint one degree further Behold the more we seeke outward pleasures and to auoid the inward trouble of minde the more we haste and runne into it and suddenly plunge our selues in a wounded spirit ere we be aware Who posteth more to become rich who hopeth lesse to become poore than the marchant man who aduentureth great treasures who hazardeth his goods who putteth in ieopardie his life and yet suddenly he either rusheth vpon the rocke of hardnesse of heart or else is swallowed vp of the gulph of a despairing minde from which afterwards he cannot be deliuered with a ship full of golde Wofull proofe hath confirmed how some men wholy set on pleasures such as could not away to be sad and to be hedged vp alwaies of godly sorrow haue had their tables made snares and euen their excesse of pleasures hath brought excesse of sorrowes and whilest they laboured to put the euill day farre from them they haue vsed such follies as haue bred them most bitter and terrible torments of their fearefull and trembling consciences There be some of another sorte who

he only considereth of the body and neglecteth the soule For my part I would neuer haue the Physitions counsell seuered nor the Ministers labour neglected because the soule and body dwelling together it is conuenient that as the soule should be cured by the word by prayer by fasting by threatning or by comforting so the body also should be brought into some temperature by Physicke by purging by diet by restoring by musicke and by such like meanes prouiding alwaies that it be done so in the seare of God and wisedome of his spirit as we thinke not by these ordinary meanes to smoother or smoke out our troubles but as purposing to vse them as preparatiues whereby both our soules and bodies may be made more capable of the spirituall meanes to follow after As we require these things to be the matter of our Ministerie in such a perplexitie so we would wish the persons ministring to be men learned and of sound iudgement wise and of godly experience meeke and of most iouing spirits For when the troubled patient shall be wel perswaded of our knowledge and discretion and there withall shall perceiue vs to come in tender and louing affection I thinke an entrance is made and all preiudice is taken away so as we may the more freely worke vpon the conscience first bringing them to the sight of sinne as to some cause of their trouble Herein we must labour to put away all confusion and blindnesse of sorrow endeuouring by wisedome to bring the parties wounded to some certaine obiect and matter of their trouble and so draw out of them the confession of some seuerall especiall secret sinne I say seuerall and secret sinne because I know how many through a palpable blindnesse or disordered discerning of sinne talke of nothing so much as of sinne and yet they either cannot desâ—ry seuerall sinnes or they will not be brought to acknowledge their secret sinnes whereof the one proceedeth of the ignorance of the law of God and the other of selfe-loue which maketh vs lâ—â—tâ—â—e euen in our trauell of minde to shame our selues Now that the confession of particular sinnes is requisite it may appeare by the two and thirtieth Psalme wherein being a Psalme of instruction concerning the forgiuenesse of sinnes the Prophet by his owne experience teacheth vs that he could finde no reliefe of his sicknesse vntill he had remembred and made confession of his sinnes What shall we thinke that the Prophet of God taught so wonderfully by the word and by the spirit did not see his sinnes before Be it farre from vs. Rather let vs know that he had not seuerally particularly ripped vp his sinnes before the Lord in a seuerall confession of them Which though the Lord knoweth farre better than we our selues yet such kinde of sacrifice is most acceptable vnto him Now if in this trouble the persons humbled cannot come to the particular sight of sinne in themselues it is good to vse the helpe of others vnto whom they may offer their harts to be gaged and searched and their liues to be examined more deepely by hearing the seuerall Articles of the Law laid open before them whereby they may trie the whole course of their actions For as we said before the grossest hypocrites will generally complaine of sinne and yet deale with them in particular pointes of the particular precepts and prooue them in the applying of things to be done or not done to their owne consciences and we shall see many of these poore soules tossed to and fro now floting in ioyes now plunged in sorrowes not able to distinguish one sinne from another Now when we shall see the wound of the spirit to arise of any certaine and knowne sin it is either for some sin alreadie coÌ„mitâ—ed wherein we lie or else for some sin as yet not committed but whereunto we are tempted For the former it pleaseth God ofteÌ„times to bring old sins to minde when we had not throughly repented of them before that so as it were representing them to vs afresh we might fall into a more misliking of them And yet herein is not all to mislike our selues for some particulars although it be good to be occupied about some speciall sinnes for as it is not sufficient for the auoyding of hypocrisie to see sinne generally so it is not enough to eschue the deceiueablenes of the heart euer to be poring busily in one particular and to be forgetfull of our great and generall sinnes But let vs learne by the particulars to passe to the generals When any such one sin then doth pursue thee rest not onely therein but say thus rather to thy selfe Oh Lord is this one sin so grieuous and doth my God punish this one sinne so sorely How great then should be my punishment if thou shouldest O Lord so deale with me for all my other sinnes Let vs labour to haue a sense both of generall and of particular sinnes least in time our griefe passe away without fruite whilest that not being displeased as well with one sinne as with another we either looke too superficially to generals and not to particulars or else too superstitiously obserue particulars and not the generals Concerning those sinnes whereunto we are tempted as when a man is moued to thinke blasphemously of God the father or to doubt whether there be a Christ or no or to imagine grossely of the holy Ghost or to deny God or to doubt of the Trinitie or to be moued to murther adulterie or such like in which temptations he feeleth Gods spirit to checke him for theÌ„ so as he knoweth not in this case what to doe for that on the one side he dares not listen willingly to these fearefull and monstrous temptations and on the other side he feareth least in time by long suite he might fall into them or at the least for that he seâ—th not how to be deliuered from them I suppose these motions are not so much to be disputed with aâ— we by them are to be prouoked to more instant and extraordinarie zeale of prayer Surely these are dangerous temptations and therefore are not to be kept close which our nature will easily incline vnto but particularly are to be confessed of vs. For the diuell will come sometime to thee to keepe thee still in a generall acknowledging of sinne and vrge thee on this manner Surely thou must needes doe this sinne thou seest thou canst haue no â—ase vntill thou hast consented thou art ordained to it the reason why thou art thus incessantly tempted is because thou doest not thus take thy pleasure Goe to denie God beleeue not his word it is but a policie to keepe men in awâ— Religion is no such matter as men take it Thus for feare of yeelding on the one hand and for shame of disclosing the temptations on the other hand many men haue pined away and almost haue beene ouercome by them If we should disclose this say

yet when they selâ— this wound pearcing them with griâ—fe of heart they were as Sparrowes mourning as Cranes chattering as Pellicans casting out fearfull cries they thought themselues as in the gâ—aue they wished to haue dwelt solitarie they were as bottles parched in the smoke they were as Doues mourning not able without sighes and groanes to vtter their words their harts claue to the dust and their tongues to the rooâ—e of their mouthes But aboue all if these were not sufficient to perswade vs in this doctrine there remaineth one example whom we affirme to be the perfect anatomie of an afflicted minde This is the Lorde and Sauiour Iesus Christ the image of the Father the head of the body the mirrour-of all graces the wisedome righteousnes holinesse and redemption of all the Saints who sustained the crosse euen from his youth vpward and besides pouertie basenesse hunger did willingly goe vnder the great trouble of contempt and reproach and that among them where he should haue had a right deserued honour in respect of the doctrine he taught them in regard of the manifold miracles he wrought among them as the healing of the sicke the giuing of sight to the blinde the restoring of life to the dead this vnkindnesse neuerthelesse did not so much strike into him But at what time he was set as a sacrifice for all when he was to beare our infirmities and carie our sorrowes at what time he was plagued and smitten of God humbled and wounded for our transgressions when he should be broken for our iniquities and the chasticement of our peace was vpon him then he cryed out My soule is heauie euen vnto the death Then he prayeth Lord if it be possible let this cuppe passe from me But how prayeth he euen with sweating how sweateth hâ— euen droppes of bloud How long prayeth he three times When endes his agonie not vntill hee was dead What saide hee being readie to departe My God my God why hast thou forsaken me Was this for his humane death as some haue imagined No no wicked men haue dyed without complaint whose patience then might seeme to exceede his it was his suffering in his humane spirit which incountred with the wrath of God his God-head suppressing it selfe for a while he suffered indeed many torments in bodie but much more heauily did the wrath of God lie vpon his soule If this consideration of an afflicted spirit in these examples doe not sufficiently shew what a grieuous thing it is to sustaine a wounded conscience let vs proceed to the comparing of this with other euils which fall into the nature of man There is no sicknesse but Physicke prouideth for it a remedie there is no sore but Chirurgerie will affoord it a salue friendship helpeth pouertie there is no imprisonment but there is hope of libertie Suite and fauour recouer a man from banishment authoritie and time weare away reproch But what Physicke cureth what Chirurgerie salueth what riches ransometh what countenance beareth out what authoritie asswageth what fauour relieueth a troubled conscience all these banded together in league though they would conspire a confederacie cannot helpe this one distresse of a troubled minde and yet this one comfort of a quiet minde doth wonderfully cure and comfortably asswage all other griefes whatsoeuer For if our assistance were as an host of armed souldiers if our friends were the Princes and the Gouernours of the earth â—f our possessions were as large as betweene the East and the West if our meate were as Manna from heauen if our apparell were as costly as the Ephod of Aaron if euery day were as glorious as the day of Christs resurrection yet if our mindes be appalled with the iudgements of God these things would little comfort vs. Let experience speake If a troubled minde impaireth not health drieth not vp the blood wasteth not the marrow pineth not away the flesh consumeth not the bones if it maketh not all pleasures painefull and shortneth not this life sure no wisedome can counsell it no counsell can aduise it no aduice can asswage it no asswagement can cure it no eloquence can perswade it no power can ouercome it no scepter will affray it no inchanter can harme it And yet on the contrary if a man languish in sicknesse so his heart be whole and is perswaded of the health of his soule his sicknesse doth not grieue him If a man be reproched so he be precious in the sight of God and his Angels what losse hath he If a man be banished and yet doubteth not that heauen is his countrie and that he is a cittizen among the Saints it doth not appall him If a man be in trouble and findeth peace of conscience he will quietly digest his trouble But if the minde be troubled who dare meete with the wrath of the Lord of hostes who can put to silence the voyce of desperation who will steppe out and make agreement with the helles to spare vs who dare make a couenant with the diuell that hee would lay no claime vnto vs if then a good conscience helpeth all euils and all other benefites in this life in themselues cannot helpe a troubled conscience we see it true in proofe which here is in prouerbe The spirit of a man will sustaine his infirmity but a wounded spirit who can beare it Againe in all other afflictions we may haue some comfort against sinne this is euer accompanied with the accusation of sinne A man may be sicke reproched impouerished imprisoned and banished and yet in all these haue a cleere conscience his owne heart telling him that there is no special cause of these croâ—â—es in him but that he may â—uffer them for the tryall of his faith or for righteousnesse sake and well doing But when the spirit is wounded there is still a guiltinesse of sinne and when a mans spirit is trouâ—led he suspecteth all his waies he feareth all his sinnes he knowes not what sinne to begin with it breedes such hurlyburlies in him that when it is day he wisheth for night when it is night he would haue it day his meate doth not nourish him his dreames are fearefull to him his sleepe oft times forsaketh him if he speaketh he is little eased if he keepeth silence he boyleth in disquietnesse of heart the light doth not comfort him the darknesse doth terrifie him To prosecute our comparisons where all other euils are the more tolerable because they be temporall and pursue vs but to death this not being cured endeth not in death but becommeth eternall For euen the heathen men thought that death was the end of all miserie the perswasâ—ion whereof made them being in some miserie to make an ende of themselues and hasten their owne death as Sathan doth make many now adaies to doe who are ignorant of the hels which is a place of farre greater paines than any they can suffer in this world whatsoeuer for a tormented conscience

Birth in Paradise her education in Canaan her foode Mannah her habite righteousnes her Armes the Lambe her children Saintes her kinred Angels her habitation vpon Earth is the Church militant and in Heauen the Church triumphant This poore Ladie hath euer yet liued by milke which being drawne out of the two dugs of the Olde and Newe Testament is called the syncere milke of the word of God after which all her true children doe thirst as after that foode which must nourish their soules This Worde it was decreed by God the Father preached by God the Sonne inspired by God the holie Ghost and by Angels Prophets Apostles and Euangelists successiuely made knowne to the children of the Church The Church of the Iewes knew it onely for a time there he thewed his wayes vnto Iaakob his statutes and ordinances vnto Israel The Church of the Gentiles shall know it for euer he dealeth now graciously with euery Nation and the Heathen haue knowledge of his Lawes True it is indeede the Iewes haue the Bible but by reason of that curtaine drawne before their eyes they cannot see him who is the ende of the Bible there is a great diference betweene them and vs. They as Hierome saith haue the bookes wee the worde of those bookes they the Prophets wee the vnderstanding of the Prophets they are killed by the Letter we are quickened by the Spirite They haue Barrabas the murtherer deliuered to vs is deliuered CHRIST the Sonne of God Iudas solde him the Iewe bought him the true Christian is the possessor of him whom he findeth in this Word feeleth in the Sacraments and feedeth on in his heart by a liuely Faith The antiquitie necessitie dignitie and commoditie of Helie writte if it were truely thought of as it should would breede a greater loue to the reading of it desire to the knowledge of it and care to the practising of it then is now a dayes in the most of the worlde For Antiquitie it is in part as ancient as the first Adam and in whole as olde as the second in whome all the Promises contained in this booke are Yea and Amen For necessitie as needfull as the true knowledge of God whome to knowe is eternall life For dignitie so greas that it alone must be called the Law of God yea that law then which no man can shewe a better to serue God by or by which hee may better knowe his dutie to man Compare wee this our Christian lawe with those of Lycurgus Draco Solon Zaleucus Numa Pompilius Romane twelue tables themselues which Cicero preferreth aboue all the bookes of Philosophers and the difference will bee as great as the light of the Sunne to a candle the Cedar to the shrub and the little Ant to the great Elephant â—â—â—â—â— Augustine considering but one sentence of this booke writeth thus What disputations what writings of Philosophers what lawes of any Cities are to bee compared to these two Precepts vpon which as CHRIST saith depend the Law and the Prophets Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy strength and thy Neighbour as thy selfe Heere are Physiques here are Ethiques here is Logique here is the laâ—daâ—lâ— gouernement of the Common-wealth c. Againe would we knowe the commoditie of the Word of God Psalme 19. 7 c. Dauid saith the Law of the Lord is perfect conuerting the soule the Testimonie of the Lord is sure and giueth wisedome to the simple the Precept of the Lord is pure and enlighteneth the eyes The feare of the Lord is cleane and endureth for euer the iudgements of the Lorde are true and righteous altogether They are more to bee desired then golde yea then much fine golde Sweeter are they then the honie the honie combe By them also is thy seruant made circumspect in keeping of them is great reward 2. Tim. 3 Paul saith the Scriptures make wise to saluation are profitable to teach to reproue to correct instruct and to make the man of God that is Gods minister who only in the Scripture is termed a man of God perfect to euery good work And surely if men now a dayes could lay aside curiosity in searching after things not meet affection in louing and hating men too much ambition in seeking their owne glorie selfe-loue in liking their owne opinions best pertinacie in maintaining preconceited errors and in a worde preiudicate opinions of some mens gifts and a popular following of most mens conceipts and that bitter calumniation which is vsed one against another if men I say could lay aside these and onely hearken what God doth say in his Worde there would bee an ende of many Controuersies which till then will neuer be without controuersie The Prophet that hath a dreame will tell a dreame he that hath Gods word will speake Gods word Ierem. 23. If once wee reiect the word of the Lorde what wisedome is in vs Iâ—â—â— 8. 9. I had rather heare what God saith by his Prophets and Apostles then what all the Fathers and Schoolemen and Doctors and Casuists in the world can say though also I will be content to hearken vnto them when they also should hearken vnto the Lord. It is well obserued by Erasmus in his prefuce before Ireneus that that holy father did onely with the weapons of the Scriptures encounter with the whole troupe of heretickes The sung of Dauid against Goliah the sword of Goliah against the Philistines are not comparable to these weapons The word of the Lord it is the sword of the spirit wee must fight with it the light of the soule see by it the guide of our life walke by it the fire of the Sanctuary be warmed by it the water of life be purged by it the food of heauen be nourished by it the interpreter of Gods will we must know him by it the meanes of consolation be comforted by it and that mallet to knocke out the braines of Antichrist we must euer haue it in our hands If euer the Perditionâ—â—e â—â—e ouercome it must be by this meanes To the reading of this word the Fathers especially Chrysostome in many places exhorteth the people and Erasmus in his preface to the new Testament protesting his dissent from such as would not haue priuate persons to reade the Bible saith that the Sunne in the firmament is not so commoÌ„ as the Doctrine of Christ. No man euer hated this light but either he that wanted yes to behold it or feared the light to discouer his workes of darkenes O then let vs reade this and to reading adde meditation to meditation prayer to prayer humilitie to humilitie an ayming at Gods glorie and our good and to all a desire to turne Gods word into good workes This euery word of God is pure and is to be preferred before the golde of Ophir And to the ende wee might all delight in it there is set downe in the Bible all such

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