Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	life_n	power_n	13,082	5	5.0974	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12983	A sermon preached at Paules Crosse, the second of Nouember. 1606. By Richard Stocke, preacher of Al-hallowes, Bread-streete, London	Stock, Richard, 1569?-1626.	1609 (1609)	STC 23276; ESTC S117808	42,660	92

of the Kings as if hee had raigned but two yeares so shal they out of the number of the worthy Iudges of God Secondly this may admonish all those that are great Vse 2 whose heads the Lord hath lifted vp aboue others who are more Noble honourable worshipfull or wealthy then others that thinke themselues in greatest securitic the Lord can bring them to greatest miseries For it is he that can binde the Nobles in chaines and Princes in links of Iron his darknes couered the Courte of Pharoh as well as the countrie of Aegytt he slewe the first borne of the King as well as the pezants of Ham Pharoh was destroyed in the red Sea as well as the common Souldier or subiect That which Dauid sent as a comfort to Ioab after worthie Vriah was slaine Let not this thing trouble thee 2. Sam. 11.25 the sword of the Lord destroyes one as well as another I may seÌ„d as a cooling card to those that are at ease in Sion secure in England lifted vp vpon the wings of their wealth or other priuiledges but yet with this charge Let this thing trouble you for the sword of the Lord deuoureth one as well as an other The iudgements of God are vpon vs they haue little profited those that haue any of these priuiledges partly for that they are seduced with a conceit which is that wee neither read of nor see any men of their qualitie touched with any such plague but do they thinke so indeed Why then did they flie from it What a vaine action is it to flie when there is no feare But haue not as great as they bin smitteÌ„ with it What was not Hezekiah smitten to death with it And was Dauids feare a vaine feare when the Angell approached towards Ierusalem But if this should not be hath not the Lord varietie of iudgements and hath he not smitten others as great as they with as fearefull as this If Pharaoh could not be preserued with all his iron Chariots if the goodly buildings and houses of Nabuchadnezzar could not preserue him from his beastly banishment nor the praise and the great applause of the people keepe Herod from the deuouring of the wormes nor all the full barnes of the rich man in the Gospell could keepe his soule in body for one night What can your great power or goodly buildings or honours or admiration of men promise safetie vnto you and yet if they do promise how can they performe it And if they could in this life yet should they not in the life that is to come where if God would respect persons yet there should not be any thing to be respected because euery one shall appeare stript of all worldly priuiledges Princes of their Crownes and dignities Nobles of their Coronets and honours the rich of their wealth the magistrate of their Scarlets of their ensignes of honour and euery one shall appeare more naked then he goeth out of the world In this world indeed there is a difference but none in the world to come but as it is with marchants counters that all the time the account lasteth one is better then another one stands for a thousand another for a hundred and another for a cypher but when the account is ended all is alike So it is in these things Let no man then for his greatnesse honour worship wealth or any other thing flatter himselfe in his sinnes as if the hand of God should not finde him out here in this present world seeing he will cut off head as well as taile branch as rush much lesse let him harden himselfe in respect of the time to come For whereas riches and these thinges when they are had will not deliuer their owner in the day of wrath he cannot expect but falselie deliuerance by them when he shall appeare without them Now further out of this that God will destroy both head and taile the deceiued magistrate the deceiuing Prophet as it is interpreted in the 15. verse which is the vprightnesse and the equitie of Gods iudgement I obserue this doctrine Doct. 4 That wicked magistrats and ministers flattering and bolstering each others in their wicked courses shall certainly be punished and oftentimes together So it is manifest by Balaam and the Kings of Midian Nomb 3 1. Kings 18.22 1. Kings 13.33.23 Ier. 3.49 also by Ahab his soure hundred false Prophets by Ierohoam and his hedge priests by Zedchia and his false prophets when as Ieremy and other the poore people were reserued And why this Reason 1 But first because they do much hurt by their example strengthen other mens hands in sinne being the cause of the corruptions of others the whole bodie being commonly as these heads are So that it is in a common-wealth as one saith it is in a fish that if the head bee once corrupted and putrified the whole body certainely is no lesse and if a man would know whether the bodie of the fish be corrupt or no hee must smell the head so if these heads be corrupted the whole bodie needes must be infected These are the ringleaders and captaines of such rebellions it is iust then they should be punished with the first and together Secondly Reason 2 because the Lord would shewe both his iustice and his power in one action his iustice giuing aequalia aequalibus punishing alike them who sinne alike and power in manifesting that no strength is able to withstand him but that he is able to confound all that combine themselues Nahum 1.9.10 euen as Nahum saith They shall be but as thornes folden together as drunkards in their drunkennes they shal be devoured as stubble fully dried Now if these things shall bee thus First magistrates may learne to know who are their friends and who their enemies Vse 1 In the generall it will bee granted that he that preserues a maÌ„ from destruction is his special friend he that draweth him into ruine must needs be his enemie and such an one is a flatterer who as Solomon speaketh Pro. 29.5 spreads a net for his steps And such are flattering ministers who smoth them vp in euery thing magnifying euery thing that they doe and is in them as if no mote were at al in their garments as if they could not sinne or that which is sinne in others were no sinne in them these are they who bring destruction vnto them There is a kinde of Serpent that by stinging of men casts them into a maruellous sweete sleepe who if euer they once wake they presently die such verily are these flatterers and the like will be to these who are flattered if they could or would foresee and know it If Ahab could haue seene it Micha was not his enemie but Zidkiah the whole companie of false flattering prophets If Ieroboam could haue seene it plaine dealing Amos was not his enemie but flattering Amaziah the priest So generally to all princes such ministers are

neither had sent the holy ghost The to say nothing touching certain of the Church those in like lihood not a sewe who erred concerning the calling of the Gentiles so that Peter was faine to make an Apologie for his going to Cornelius Acts 11 Let vs come to Peter the head of the Church Acts. 10.14 he was ignorant that by Christ the ceremoniall lawe was abolished I haue eaten nothing that is vncleane or polluted yea himselfe was ignorant of the calling of the Gentiles doubt not but goe therefore hee was ignorant before and verse 33.34 Of a truth now I know there is no respect of persons with God And as he erred in faith so also in manners Gelat 2.14 Paul reprooued him before all men that being a Iewe be walked as the Gentiles and not like the Iewes and yet compelled the Gentiles to dee like the Iewes Is it not then manifest they may erre and haue erred but see this confirmed Reason 1 First because the best knoweth but in part though their knowledge be neuer so great yet is it but imperfect for the Apostle saith 1. Cor. 3.9 Wee know in part and wee prophecie in part and the common speech is Maexima pars eorum quae sciâ—â—us est minima pars eorum quae ignoranuts The greatest part of those things we know is the least part of those things we yet are ignorat of Now ignorance is the mother of errour saith Bernard seeing al men theÌ„ are in partignoraÌ„t they may erre theÌ„ the Priest may erre in part Reason 2 Secondly because euery man is but in part sanctified and hath the remnants of the olde man remaining in him euen Paul who had so farre proceeded in sanctification as that hee was not inseriour to the very chiese Apostles 2. Cor. 11.5 had yet the remnants of the old man Now then it is no more I that doe it Rom. 7.17.24 but the sinne that dwelleth in me O wretched man that I am who shall deliuer me from the bodie of this death Therefore they may partlie striue against their owne iudgment and be drawne by temptation to defende an errour against conscience for howsoeuer errour in iudgement commeth from ignorance yet errour in act as in teaching defending and maintaing of some vntruth is ioyned often with knowledge and ariseth not out of ignorance but out of want of grace and sanctification Reason 3 Thirdly because that promise of the incessant assistaÌ„ce infallible guidaÌ„ce of the spirit was neuer made to any saue to the Apostles because they were to plant Churches where were neuer any before and being in a new sorme of gouernment of the Church which was neuer vsed nor heard of before therefore to them it was promised Iohn 14.26 He shall teach yâ—â— all things and bring all things to your remembrance and againe Iohn 16.13 Hee shall lead you into all truth By which is meant not an absolute illumination of all truth for that the Apostle had denied before 1. Cor. 13.9 Wee know in part But an infallible suggestion of the truth as occasion was offered And that this was promised onely to theÌ„ I proue because of that Ioh. 16.13 And he shall shew you all things to come which neuer any Pope or Patriarch durst challenge and therefore seeing they are both in one graunt and that this will not passe by vertue of that promise then why the other seeing they are both in one and the same promise Now this being so certaine a truth Vse 1 it will first euince the doctrine of poperie of errour which teacheth that the Church cannot erre nor a councell which is the representatiue Church for when all Ministers or the greater part may fall into grosse errours and things in a councell are caried by the most voyces shall we thinke they may not then erre for suppose a councell be collected of them is it not likely they will be the same in the councell when they meete together that they are seuered alone for Coelum non animum mutat c. They may well change the heauens and their places but not their minds and affections But to instance in some see a councel erring 1. Kings 22 400. false prophets with one consent aduising king Ahab flat against the minde of God and the word of the Lord by the prophet Michaiah But happely Bellarmine will say they were a councell of prophets not priests gathered by the King not by the high priest See therefore councels of priests gathered by the high priest and yet erring Iohn 9.22 In Iohn we haue a councell which met and decreed to excommunicate whosoeuer professed Christ did they not erre And in Marke there is a couÌ„cell which condemned Christ of blasphemie Mark 14.64 and that he ought to die for it Thinke you they were in the truth or in impious errour But Bellarmine will say that a councell of priests could not erre before Christs comming but he being come they might erre but for what reason must it not be because they were not priests and their high priest no high priest seeing Christ was now come But this is false for the priesthood of Aaron was not abolished till Christ offered vp his sacrifice and so had established an cuerlasting priesthood yea further the argument of the Rhemists which is common to them and other popish writers how should it hold good when Iohn 11.49.50 because Caiaphas spake the truth they would prone the Pope could not erre be he neuer so wicked for if he were not a high priest then there would be no consequent in this argument But he was the high priest and they all priests and yet they erred and so a councell may erre But more ingeniously dealeth Hosius Canus Hosius in lib. 2. Corara Brentium Prolegom Canus lib. 5. cap. vlt. in respons ad Secund. argum In action 16. who affirme directly that that councell did pronounce a right sentence and that the spirit of God was with them and that it neuer left the councell of priests till Christ had offered vp his bloudie sacrifice yet that councell condemned Christ of blasphemie and is not this the mouth of blasphemie that dare speake such things But see other councels the councell of Calcedon not demed to be a lawfull councell equalled the Biship of Constantinople with the B B. of Rome in authoritie honour and other priuiledges saue onely in precedence Canon 19. de baeret rebaptiz I hope they will say this councell erred The first councell of Necce established rebaptization of those heritiques who sollowed Samesatenus The second councell of Neece Action 5. established worshipping of Images decreed that Angells had bodies and that the soules of men were corporal If a councell cannot erre August de baptism CoÌ„tra Donatist lib. 2. Cap. 3. why did Augustine appeale from the Affrican councel where Cyprian was present to the Scriptures Affirming that we may not doubt of the Scriptures but

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