Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	depart_v	devil_n	everlasting_a	2,861	5	7.8164	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17332	The narrovv vvay, and the last iudgement deliuered in two sermons: the first at Pauls Crosse, the other elsewhere, by G.B. preacher of the word at Alphamston in Essex.	Bury, George.; Brian, G., attributed name.; C. B., fl. 1607.	1607 (1607)	STC 4179.5; ESTC S115853	53,682	90

punishment into hell fire The Epicure saith Tertullian doth estimate all sorrow and punishment after this maner Modicus cruciatus est contemptibilis Tertul. aduers Gentes cap. 45. magnus non est diuturnus If the punishment be but small then a man of any spirit will contemne it and if it be great this is the comfort that it cannot last long But saith he the Epicure deceiues himselfe because the lawes of God do promise either an euerlasting reward to the obseruers or a perpetuall punishment to the breakers And therfore the sentence runs not thus Ite in ignem Go into fire though that had bin a great and a grieuous punishment but to make it the more grieuous and the more terrible they are commended in ignem aeternum into euerlasting fire Grieuous were the punishments that were inflicted vpon Adam for his sin Gen. 3. for first he was cast out of Paradise and then he was sent into a place of thornes and thistles there to eate his bread in the sweat of his brow all the dayes of his life but far more grieuous wil be the punishmeÌ„t of Adams wicked children at the day of iudgement for first they shall be depriued of heauen a place more beautifull then Paradise and then they shall be cast into a burning lake which is a farre worse place then a place of thornes and thistles And whereas Adam found this comfort in his punishment that there was a donec in terram in it that at last there wold be an end the end of his life was the period of his punishment yet the punishment of his wicked posteritie shall admit no limitation of time but they shall go saith the Iudge into euerlasting fire that is they shall burne for euer and euer in that lake of fire Indeed is were some comfort if they were to suffer this punishment no more thousands of yeares then there be sands on the sea shore or grasse piles vpon the ground or no more millions of ages then there are creatures in heauen in earth and in the sea for then were there some hope that at last there would be an end But to be sent in ignem aeternum into euerlasting fire that is continually to burne and neuer to be burned vp and after infinite millions of ages to be as farre from an end as at the first entrance into this torment this is so seuere and rigorous a doome as neither the tongues of Angels or of men are able to expresse it And as the rigor of the doome appeares first by the punishment of losse in that they are commaunded out of Gods presence Depart from me and secondly by the punishment of sense in that they are sent not onely into fire but into euerlasting fire So to make it euery way complete that nothing more might be added to it vnto the former words of this sentence Depart froÌ„ me into euerlasting fire the Iudge doth adioyne these latter which is prepared for the Diuell and his Angels Men that are in misery they are commonly of this mind and nature that they would not haue their friends and acquaintance come into the like misery and therefore the purple glutton Luke 16.27 being in hell maketh this request vnto Abraham Father Abraham send Lazarus I pray thee to my fathers house that he may testifie vnto my fiue brethren least they also come into this place of torment And as men are loth to haue their friends companions in their misery so are they as loth to haue those their companions who wil helpe to augment and increase their miseries but the wicked that their sentence of condemnation might appeare the greater they shal not only alwayes burne but their companions in this fire shall be the Diuell and his Angels When the Iewes sate in iudgement vpon our Sauiour Christ they resolued vpon these three things against him first that he must be taken from among them secondly that he must die the shamefull and ignominious death of the crosse and thirdly to do him the greater disgrace as they thought to vexe him the more he must die in the companie of two theeues And therefore hereafter when Christ shall come in his glory to iudge the sinnes both of Iewes and Gentiles he will resolue vpon three the like for them which they resolued for him For first as they could not abide his presence and therefore they cryed tollite take him away so he will not abide their presence but will say vnto them Discedite a me Depart from me And secondly as they resolued vpon no honorable death for him but such a death as was inflicted vpon vile and ignominious persons so the maner of dying which he allotteth vnto theÌ„ is such as beloÌ„geth only vnto people that are cursed And last of all as they which did die with Christ were no better then theeues so their friends in tormeÌ„t are the fiends and their companions in fire are the diuell and his angels And therfore for the conclusion of this point remember onely that short but sweete caueat which S. Austin giueth writing vpon the 80. Psalme Si non times mitti quÃ³ vide cuÌ„ quo If thou art not afraid to burn for thy sinnes in hell yet be afraid to burne with such hellish companions as are the diuell and his Angels And thus haue you seene the terror of Christ his coÌ„ming vnto iudgement as by other other circumstances so especially by the rigor seuerity of the Iudgement sentence which first depriueth them of heauen Depart from me and theÌ„ adiugeth them to hell Go into fire Thirdly there to burne not for a time but for euer into euerlasting fire and that with no better coÌ„panions then the diuell and his Angels I come now to the third point and this is 3. That the time of this terrible coming vnto iudgment is vncertaine For we know not saith my text either day or houre when it will be In the third verse of the chapter going before the 24. of Mathew the disciples of our Sauiour being desirous to be resolued of a double doubt first at what time the temple of Ierusalem shold be destroyed and secondly when his last coming vnto iudgment should be our Sauiour Christ for their better instruction telleth them that there shall be warres and rumours of warres that nation shall rise against nation and kingdome against kingdome that there shall be pestilence and famine earthquakes in diuers places All which signes with many other in that chapter though some haue restrained to the first question of the destruction of Ierusalem yet according to the iudgement of the most interpreters they containe a mixt answer vnto both and are signes not only of the particular desolation of IerusaleÌ„ but also of the finall dissolution of the whole world in the day of iudgemeÌ„t And grant this yet no other collectioÌ„ can fitly be gathered hence but that which Saint Austin long since obserued Modum patefecit tempus celare voluit He

a sinner in the day of iudgement Our first mother Eue so much as in her lay she did hide her sin from God and so did Cain the death of Abel and haply saith S. Ambrose Ambros in Psa 118. in affectu habemus abscondere non in effectu we may with them affect the hiding of our sins from God but we neuer can effect it In the 20. of S. Luke and the 20. verse the Scribes and Pharises come with cunning contriued speeches vnto Christ hoping to intrap him but as cunning as they were our Sauiour was too cunning for them for in the 23. verse Quid tentatis hypocritae Why tempt you me ye hypocrites And surely if craft and subtiltie could not ouertake our Sauiour when he came in humilitie much lesse shall he be ouertaken thereby when he shall come in glory And fourthly though neither of these three doe happen in our earthly iudgements yet we see by experience that witnesses are oft kept backe and by that meanes the prisoner is set free but at Christ his comming vnto iudgement there is no such aduantage to be expected For as Saint Bernard well obserues in a mans owne house and in a mans owne family Deuotis medit cap. 13. he shal not faile of his accuser his witnesse and his iudge Accusat conscientia testis est memoria ratio index his conscience that will be his accuser his memory that will be his witnesse and his reason that will be his iudge to condemne him And least it should be obiected that a mans memory may faile and so consequently the witnesse behold then a witnesse whom nothing can cause to faile Because they haue done villany in Israel and committed adultery with their neighbours wiues euen I see it and I testifie it saith the Lord. Ier. 29.23 And fiftly though neither of these fall out yet if a man be nobly borne descend from honorable and princely parents then none almost dare meddle with him or once call his sinnes in question But as Mordocay in the fourth of Ester and 15. verse said vnto the Queene when as the sentence of death was past vpon all the people of the Iewes in the kingdomes of Assuerus thinke not with thy selfe that thou shalt escape in the Kings house more then all the Iewes so at the day of iudgement when all our sins shall be layd open before God men and Angels it is not our noble and honorable bloud it is not a Kings house nor a Kings linage that can exempt vs. But may not mony procure vs fauour with the Iudge and be a meanes to stay the course of iustice Indeed I confesse that mony may do much with earthly Iudges it may turne iudgement into mercy and mercy into iudgement but it is not the multitude of gifts saith Iob in his 36. chap. and 18. verse that can deliuer thee froÌ„ the wrath of the Iudge of heauen But say none of all these do preuaile in our earthly iudgements yet either by the conniuencie of the Iailor or the weaknesse of the prison a condemned man may escape but after the sentence is once pronounced in this last iudgement both these comforts will faile a sinner For first the diuell who is Iaylor will be so vigilant as no prisoner committed to his iayle shall haue leaue to depart And for the second which is breaking of prison that is impossible for those who are bound hand and foote and so are sinners bound after iudgement Matth. 22.13 Take him and bind him hand and foote and cast him into vtter darknesse And yet suppose that they could vnloose themselues as some that are bound may do yet is there no hope of euasion for in the 16. of Luke and 26. verse it is Abrahams speech vnto the rich man in hell Betweene you and vs there is a great gulfe so that we cannot come vnto you neither can you come vnto vs. So that hitherto you see this comming of Christ vnto iudgement to be terrible But if we shall now a little farther consider the rigor seueritie of the sentence which shall be thundered from the mouth of the Iudge against the wicked I make no question but the terror thereof wil appeare much greater The sentence is set downe in the 25. of Mathew and 41. verse Depart from me ye cursed into euerlasting fire which is prepared for the Diuell and his Angels In which words Poena damni first the punishment of losse as the Diuines terme it contained in these words Depart from me doth declare the seueritie of the sentence For if one day in Gods courts be better then a thousand elsewhere as the Prophet Dauid saith in the 84. Psalme and 10. verse then to be not onely a thousand yeares but for euer elsewhere and not one day in the courts of God it must needs be a grieuous and a great punishment For a man to lose his lands here in this world what a vexation and griefe is it to many men it doth oft times driue men vnto their wits end how then thinke we will sinners be affected and afflicted in mind who when Christ Iesus by his most precious bloud hath purchased for them no worse land then the land of the liuing the kingdome of heauen they by their wilfull rebellion will be the occasion of the losse of it Were not the Israelites grieued thinke you when from a sorrowfull heart they told Moses that he had brought them from a land which flowed with milke and honey into a barren wildernesse to destroy them with famine And will it not be a greater torment to the wicked in the last day when they shall heare and see themselues banished from heauen and the presence of God in whose presence as the Psalmist saith Psal 16. and last verse there is fulnesse of ioy and at whose right hand there are pleasures for euermore and then sent into a place where there is a famine of all good things a famine of ioy a famine of ease a famine of the comfortable presence of God Surely if the Apostles for that litle time that Christ told them he was to be absent from them they were so sorowfull and sad Iohn 16.21 that Christ himselfe measureth their mourning by the mourning of a woman in her trauell And if Peter to whom Christ had said Iohn 13.8 If I wash thee not thou shalt haue no part with me was so loth to part with Christ that he said Lord not my feete onely but my hands and my head also in what case shall miserable and accursed sinners be who not for a time onely but for all eternitie are shut out and banished from the sight of God As then the rigor and seueritie of the Iudiciall sentence appeareth in the punishment of losse so is it greatly amplified by the punishment of sense Poena sensus for they are not only banished by the Iudge from heauen Depart from me but they are sent into a place of

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