Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	body_n	sin_n	soul_n	3,674	5	5.2011	4	true

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

owne bodie which should haue bene as the Apostle saith of all our bodies the temple of the holy Ghost 1. Cor. 6.19 was by lust made the member of a harlot Gen. 3.6 This is that Eue that perswadeth Adam to forbidden fruites Gen. 39.7 this is that Aegyptian Putipharis that eggeth on innocent Ioseph to filthines Iudg. 4.18 this is that Iahel that seduceth Sisera with fained affection this is that Dalilah which lulleth Sampson asleep vpon her knees Iudg. 16.19 deliuereth him vp to the Philistins this is that dancing daughter of Herodias Marke 6.25 that cutteth off the head the good beginnings of many a Iohn Baptist In a word this is that talking damsell at whose voice Luk. 22.56.57 with the Apostle Saint Peter we do most of vs denie our maister Christ I may say truly in this case with that reuerend father Crede mihi loquor coram Domino Augustin non mentior Cedros Libani duces gregum sub hac peste cecidisse reperi de quorum casu non minÃ¹s dubitabam quÃ m Ambrosii vel Hieronymi Beleeue me I speake before the Lord I lie not I haue knowne the Cedars of Libanus and the leaders of the flockes to haue fallen and sunk downe violently vnder this temptation of whose fall I made no more doubt then I did of the fall of Ambrose or of Hierom. There being then in man a double pleasure carnis cordis August serm 33. de verbis secunduÌ„ LucaÌ„ the pleasure of the flesh and the pleasure of the heart the pleasure of the flesh when we giue our selues ouer to fulfill the lusts thereof the pleasure of the heart when we delight our selues in the Lord therefore the cariage of euery Christian soule betweene these two pleasures must be such that the pleasure of the flesh be no let or impediment to the pleasure of the heart But you wil say how may this be seeing there is continuall enmitie betweene these and the one of them as the Apostle speaketh stil lusteth against the other Gal. 5.17 I answer affirmatiuely that it may well be and I will shew you how Gâ—egor dialog lib 2. I do reade in the writings of Saint Gregory this relation concerning one Benedict a religious man that whensoeuer he felt this conflict in his soule betweene the flesh and the spirit he would throng his body into a place where nettles and briers grew sic per vulnera cutis eduxitÃ¨ corpore vulnus mentis and so by those wounds which he inflicted on his body he cured that wound which would haue infected his soule his former inclination to fleshly pleasure by this stratageme being turned into paine and sorrow But if you think this to be too hard and sharp a course for a carnal man to follow I will then giue you a second which is of no lesse consequent then that but yet of lesse molestatioÌ„ Toby in the sixt chapter and second verse when he washed himselfe in the floud Tigris a great fish leaped at him to haue deuoured him but by the Angels counsell hauing drawne the fish vnto drie land it was so far from deuouring him that it yeelded it selfe to be deuoured of him And so it falleth out in this conflict betweene the flesh and the spirit for this flesh of ours so long as it swims in pleasures and is pampered vp with delicacies so long is it ready to deuoure and extinguish our spirits but if once we draw it vpon drie land from amidst her pleasures by abstinence and fasting it will then haue no power or at least but small power to impugne the spirit Gregor Pastor â—urae cap. 42. Olla ebulliens duplex habet remedium vel cum aqua frigida infunditur vel cum ab igne elongatur A seething pot hath but two remedies either thou must powre in cold water or else thou must remoue it further from the fire And so the vntamed flesh of men boiling with lust hath but two remedies either they must powre into their soules the water of repentance and allay the heat of their lust with the cold teares of contrition or else they must remoue it further froÌ„ the fire the fire I mean not only of meates and of drinkes for gluttonie and drunkennesse are the bellowes of concupiscence Sine Cerere Baccho friget Venus venter mero aestuas spumat libidinem Hieron and the belly boyling with wine fometh out lust as Saint Hierome saith but also of lasciuious company by which as fire added vnto fire the lust of the flesh is more intemperate Vnto this if you please as a meanes to restraine these lustful passions least by them with the common multitude we be led from the wayes of life I may add the fearfull end of this sinne fearfull I call it not onely in regard of those horrible diseases breeding in the bodie and in time consuming euen the marrow in the bones but fearfull in regard of that dreadfull iudgement which shall be inflicted in the last day both vpon body and soule in hell fire For to the lustful sinner shall God say euen as the Angell said to Babel Reuel 18.7 Quantum glorificauit se in delicijs tantum date illi tormentum luctum In as much as he hath glorified himself and liued in pleasure so much giue you vnto him torment and sorrow There is a way that seemeth good saith Salomon but the end thereof is death this way is the broad and common way of lustfull flesh and bloud the pleasures whereof though they be sweet in the mouth yet will they be bitter in the belly like a cup of deadly poyson They are the daughters of those locusts mentioned in the Reuelation Reuel 9.7.10 which haue faces faire as men but killing stings in their tailes and I may well resemble them to the herbe Sardonia in Sardinia of which Solinus writeth that it maketh the eaters thereof to looke as if they laughed but in their laughing they die Much more might be added vnto this purpose but I take it this may be sufficient both to haue shewne you how these lusts of the flesh are a great meanes to keepe many from the wayes of life and also how we may represse these lusts of the flesh when they are rebellious And now I come to the third and last enemy which opposeth himselfe against man and that is that old Serpent the Diuell of whose subtilties in withdrawing vs froÌ„ the wayes of life as in the rest so in this I beseech you to heare a while with patience The Diuell Exod. 17. As Amaleck resisted the Israelites and vsed all the meanes that possibly he could deuise to keep them froÌ„ coming into the earthly Canaan so it is the policie of that infernall Amalek the diuell to keepe men from comming into the Canaan of heauen For the diuell hating God with a perfect hatred and being not able to offer violence vnto him

Secundus August de ciu dei lib. 15. cap. 9. It was therfore the true sentence of another heathen man that the older the world waxeth the bodies of men naturally for stature are lesse and for strength are weaker and this was the opinion of Homer himselfe a great Poet and no small Philosopher For speaking of the battell which was fought betweene Aeneas and Diomedes he affirmeth that Diomedes cast a stone at Aeneas so heauy and of so great a weight as fourteen men saith he are not able to cast the like as men go now a dayes And if as the world waxeth in yeares so mans strength doth decrease then doubtlesse the world waxing still old it will at last come to nothing and so consequently euen in plaine reason the world and men in the world will haue an end But me thinks I heare some godlesse and prophane Atheist reply thus Suppose that the world and men in the world shall haue an end yet I am of opinion that there is the same end of a man that there is of a beast A beast when it dieth the flesh is consumed and the soule vanisheth into the aire and there is his full period and why may it not be so with man For the answer herunto It was Plato his opinion who deserued and that iustly the name of a diuine that the soules of men did not die but liue being separated froÌ„ their bodyes and that after this life ended they should giue an account of all their actions And those fictions in the Poets concerning the Elisian fields and places of pleasure for good men after this life and places of punishment for euil men what did they else shew but that there hath bene among the wisest of the heathen a certaine perswasion of the soules immortality and that after this life it should be iudged But because the prophane Atheist wil not be drawne to a beleef either of the soules immortality or of the bodies resurrection in the day of iudgment vnlesse we can win them therunto by the maine sway of reason let vs see whether in reason we commit any absurdity or no in beleeuing the resurrection of the body Tertullian propounding the question for them In Apol. cap. 45 Quomodo dissoluta materia exhiberi potest How is it possible that the matter of maÌ„s body being once dissolued as it shall be in the graue should euer rise againe and be perfectly exhibited before the iudgement seat of God he doth answer their question thus Quid tibi noui eueniet qui non eras factus es cum iterum non eris fies What strange or new wonder is this thou which once wert not wast made by God and so hereafter when thou shalt not be thou shalt be made again for God can as easily restore thee being dissolued into dust as he could create thee at the first being nothing In the first Psalme fifth verse we reade it thus The wicked shall not stand in iudgement but the Caldey paraphrase hath it thus They shal not rise in that great day the day of iudgmeÌ„t In regard of which words some Hebrew writers haue bene bold to make this collection that the wicked shal not rise but their bodies and soules at the houre of death shall perish and come to nothing But as in many points they are fantastically foolish so in this are they most erroneously hereticall For although it be there said that the wicked shal not rise in iudgmeÌ„t we must not thereby gather Carere eos resurgendi natura sed resurgendi in iudicium perdidisse ordinem We must not gather that the nature property of rising shal be waÌ„ting vnto theÌ„ but that they haue lost the order of rising vnto iudgmeÌ„t Now what the order of rising vnto iudgemeÌ„t is we may see in the third of Ioh. the 18. 19. ver where our Sauiour saith thus He that beleeueth in me shall not be iudged but he which beleeueth not Iam iudicatus est he is already iudged The which words of our Sauiour haply they may trouble the carelesse hearers and the negligent readers therof for in that he saith he that beleeueth in me shall not be iudged there he exempteth the faithful from iudgment and in that he saith he that beleeueth not is already iudged he seemes to teach that the Infidels shal not be admitted vnto iudgment And if the faithfull are exempted froÌ„ iudgemeÌ„t to come and the Infidels are already iudged why then Non videtur locus esse relictus iudicio It should seeme there is no place left for iudgement and that there are no persoÌ„s to be iudged Yes saith Hilary for in the 18. verse our Sauior hauing exeÌ„pted the beleeuers and vnbeleeuers the beleeuers Ã iudicio condemnationis from the iudgement of condemnation and the Infidels and vnbeleeuers because their iudgement of condemnation is so certain that it is in the eternall decree of God already past and there remaines onely at the last day but the publication thereof In the 19. verse he expresseth the parties to be iudged and the cause of their iudgement for thus he saith This is the condemnation that light is come into the world and men loued darkenesse rather then the light because their deeds are euill As if he had said There is a middle sort of people which are neither altogether without faith nor absolutely faithfull the feare of God containeth them in the Church but the vaine vanities of the world draw them vnto secular vices Orant quia timent peccant quia volunt they pray because they are afraid of God and his iudgements but withall they commit sinne because they take a pleasure and delight in it These then which do loue darkenesse rather then light that is which are content to loue Christ who is the light of the world but withall they preferre the euill deeds of darknesse these are they let the Hebrew writers fable what they wil which shal one day come to iudgement And that we may the better conceiue and beleeue this there are as you know in our assises and sessions here vpon earth certaine things necessarily required As first there is required the person and presence of the Iudge Secondly certaine vpright Iustices his assistants vpon the bench Thirdly the citation of the prisoners to the bar with leaue giuen them to pleade for theÌ„selues Fourthly the allegation or accusatioÌ„ of the witnesses Fiftly the Iudges verdit Sixtly the proceeding to sentence either of absolution or condemnation And lastly the execution of the sentence coÌ„mitted to the sheriffe or bayliffe Of al which beloued that we may the better beleeue that great sessions in that last and dreadfull day of iudgement we haue speciall mention in the Scriptures And first for the Iudge that is Iesus Christ the second person in Trinitie Forhowsoeuer the whole Trinitie haue a stroke in the action yet the execution thereof is committed by them to the second person So Christ himselfe saith Iohn the

be brought before a Iudge and the iudge shall deliuer thee to a iaylour and the iaylour shall cast thee into prison from whence thou shalt neuer be released And therefore howsoeuer there hath heretofore bene no impression in our hearts of this iudgement to come yet hereafter as Saint Hierom confesseth of himselfe siue comedas siue bibas whether thou eatest or drinkest whether thou wakest or sleepest whether thou walkest abroad or stayest at home let that be euer sounding in thy eares which was euer sounding in his eares Surgite mortui venite ad iudicium Arise Ã´ you dead and come to iudgement Thus much for the first consideration That there will be a comming of the Sonne of man to iudgement I come to the second 2. That this his comming vnto Iudgement will be terrible In the ninth of Esay and sixt verse the Prophet speaking of the coming of our Sauior Christ he saith thus Paruulus natus est nobis A child is borne vnto vs and his name shall be called Wonderful Counseller the euerlasting Father the Prince of peace and in the 21. of Matthew and fift verse there is the prophesie fulfilled Ecce Rex tuus venit tibi mansuetus Tel ye the daughter of Sion Behold thy King commeth vnto thee meek But that setteth out his first coming but now we are to lay opeÌ„ his second comming Then he came in humilitie but now we are to speake of his comming in glorie Then he came like milde and little Dauid 1. Sam. 17. to free vs from the Diuel that great Goliah but hereafter he wil come like angry and armed Dauid 2. Sam. 25. against ingratefull Nabals Then he came with comforts in his right hand for he came not to call the righteous Math. 9.13 Iohn 5.29 but sinners to repentance but hereafter he shall come with terrour in his left hand for he shall call the vnrepentant sinners vnto iudgement Then that the world might be crucified vnto vs and we vnto the world Christ Iesus vouchsafed to be crucified in the world but hereafter because the preaching of Christ his crosse is accounted foolishnesse by the wicked world therefore Iesus Christ wil come to crucifie the world Then the people shouted Mat. 21.9 Mat. 24.30 and distinctly cried Hosanna for ioy but hereafter the wicked shall yell make a confused noise for feare yea so fearfull wil this his second comming vnto iudgement be that Saint Paul disputing of it before Felix as I now before you it made the very heart of Felix to tremble Act. 24.26 And no maruell for if that first apparition of God was so fearfull and terrible to the people of the Iewes Exodus 20.18 that Moses himselfe said I feare and tremble and the people fled and stood a farre off and sayd to Moses Talke thou with vs and we will heare but let not God talke with vs least we die how fearfull then and terrible will his second comming be For at that first appearing he came onely to giue them lawes but at this second he will come to punish the transgressors of his lawes Hest 15.10 Surely if Hester fell vpon the ground and life for a time went out at the gates of her body when she beheld the maiestie of Assuerus the King Dan. 8.17 if Daniel in the eight chapter of his prophesie at the sight of an Angell trembled and was sore afraid Mat. 28.4 if the keepers of the sepulcher in the day of our Sauiour his resurrection were terrified and became as dead men if the Iewes comming armed into the garden to apprehend Iesus Iohn 18.6 when they heard him but say Ego sum I am the man if they fell backward vpon the ground and became as dead men O then what shall miserable men and women do when they shall see Iesus Christ not yeelding vp his body to be punished by sinners as then but comming in the clouds with power and great glorie to punish sinners Luke 21. â—9 Indeede if there were the same meanes and such hopes of preseruing men froÌ„ the iudgement to come as there are of preuenting iudgement and iustice here vpon the earth then the feare thereof were altogether needlesse but you shall see the case is farre different For first here vpon earth when men stand vpon life and death intercession is made by others for the procurement of their deliuery yea oftentimes speeches in commendation of the prisoner are admitted by the bench Plutarch for so was the custome among the Romanes till the law of Pompey tooke it away But in the day of the last iudgement there will be no place for intercession 2. Sam. 14. 1 Sam. 25 there shall then be no Ioab to intreate for Absolom there shall then be no Abigail to speake for Nabal The truth of which doctrine is most euident in the Scriptures for looke into the 22. of Matthew and 13. verse and you shall there see that the partie that had not on a wedding garment was commaunded out of the bride-house and cast into vtter darknesse and no man did once intreate for him Looke into the 25. of Matthew and 28. verse and you shall there likewise see that the seruant which had receiued but one talent and without any employment to his masters aduantage had hid it in the earth had his talent taken from him and was cast into vtter darknesse and no man intreated for him Nay looke but into the verse going next before my text and you shall heare the fiue foolish virgins crying Lord Lord open vnto vs. And receiuing this vncomfortable answer from the mouth of comfort it selfe Ini â—â—um Deus scit in examine nescit in amore Greg. in Iob lib. 11 cap 7. Nescio vos I know you not that is I haue reiected you I haue reprobated you and none no not their late familiar friends and companions the other wise virgins requested fauour for them Againe here vpon earth though no man intreate for an offender yet oftentimes the fresh memory of his ancestors good deeds and the good demerits of his friends that be liuing may moue the Iudge to pity and compassion but for a man to trust to this fauour in the day of iudgement were to leane vpon a broken reed for the men that do best fulfill the commandements of God are tearmed in the 17. of Saint Luke and 10. verse Serui inutiles Vnprofitable seruants And then as the fiue wise virgins answered the fiue foolish Mat. 25.9 We cannot giue you of our oile least peraduenture there will not be enough for vs you so the best men that be cannot lend their friends any of their good workes for if they do without all peraduenture they will leaue too few for themselues And thirdly though neither of these two do come to passe yet many times the subtiltie of the offender and his cunning contriued speech do ouer-reach the wisedome of the Iudge but this hope shall faile

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