Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	creature_n	part_n	4,768	5	4.7994	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01346	A sermon intended for Paul's Crosse, but preached in the Church of St. Paul's, London, the III. of December, M.DC.XXV. Vpon the late decrease and withdrawing of Gods heauie visitation of the plague of pestilence from the said citie. By Tho: Fuller, Master of Arts in Pembroke-Hall in Cambridge	Fuller, Thomas, Master of Arts.	1626 (1626)	STC 11467; ESTC S102824	32,124	70

Deus homo factus est God was made Man to pleasure Man The wise men in the world who could neuer looke so farre into the nature of Man as wee can yet euermore commended that Creature aboue all others One called him a little world the world a great man another a mortall God God an immortall Man another all things because he partakes the nature of Plants of Beasts and of spirituall Creatures Phauorinus merueiled at nothing in the World besides man in man at nothing but his minde Abdala the Sarazen being asked what he most admired in the Stage of the world answered Man and Augustin saith that a man is a greater miracle then all the miracles that euer haue beene wrought amongst men When Vedius Pollio a Romane at a supper prouided for the Emperour Augustus would haue throwne a seruant of his into a Fish-pond wherein hee kept his Lampries because he had broken a Cup of Christall the Emperour with-held him controld him with these words Homo cuiuscunque conditionis c. Aman of whatsoeuer conditions yet if for no other reason yet because a man is more worth then all the Cuppes and Fish-ponds in the world Great reason then there is for the performance of this dutie that Man should praise and magnifie his Maker if for no other reason yet because hee hath made him Man he hath giuen him a soule to gouerne his body and reason to rule his soule and a Religion to direct that reason and he himselfe who is all Good all Wise all Religious is the Lord of that Religion and expects that homage and onely Man can performe it faile not then Other creatures haue bodyes but no soules mouthes and tongues but not the gift of speech onely that is proper to Man and that is the instrument wherewith we are to praise him and so the second the duty Praise The word in the originall which signifies laudare is also Confiteri for that is a part of the praise which God requires we must humble our selues at his presence acknowledge our owne vnworthinesse and that all his punishments are farre lesse then our deseruings Ioshua wished Achan to confesse his fault and so to giue glory to God We commend the proceeding of the Almighty when wee condemne our selues our falling low before him exalts him the more and when we lay open our weaknes is his power made more illustrious We must in all things giue thankes saith St. Paul if in our Aduersity then much more in our prosperity if like the beast we looke onely downward for what we receiue Os homini sublime dedit coelumque tueri Iussit when our faces are erect we should onely minde Heauen if we onely look to secondary causes meanes for our blessings and so neglect the God that gaue them the earth it selfe will spue vs vs out as an vnworthy burden But now it is not onely the fruit of our lips as the author to the Hebrews calls them which is here expected Obedience saith Samuel to Saul is better then sacrifice It is in Thanks-giuing the onely Christian sacrifice as in the old Sacrifices nunquÃ m in odoribus sacrificiorum delectatus est Dominus nisi in fide desiderio offerentis saith St. Augustine the outward act neuer was acceptable without inward piety and deuotion Cain and Abel both sacrificed and externally both alike but the soule of a sacrifice a faithfull heart was wanting in Caines which God saw who looks as with Cresset-light into the closet of a mans heart so refused it accepted the other They are men that may be deceiued with words but God is a God of spirits as of bodyes and so will be magnified in both Mens cuiusque est quisque so the meaning and inward intention of an action is the reality of it To blesse God with our lips and blaspheme him in our â—hearts is to honour him ex vsu magis quÃ m sensu rather of custome then deuotion God is weary of this lip-labour it is as if you offered a dog in sacrifice Honorant me labijs saith God in the Prophet cor autem eorum longi Ã me God hath the Tongue and Mammon or Milchrom or Belial hath the heart what is this but to mocke God but be not deceiued God will not bee mocked he searcheth the inward parts of man and there findes the dissimulation of the heart which cries to the tongue make a shew of piety do something to get me credit among men But alasse Adam was not more naked when God called him after his fall then the hipocrisie of these men shall be discouered Praise him with our tongues and blesse him with our hearts and serue him with our hands this is the true praising of him For as hee made all these parts so hee will be serued in them all and he hath power of all for he is Lord of all which is the third Praise the Lord. A Lord that hath power ouer vs as the Potter ouer his vessell if it distastes him Hee challengeth duty and obseruance of vs first by creation then by preseruation he stil defends prouides for vs then by protection he keeps vs in all our wayes so that no euill shall beâ—ide vs but chiefly in our assured hope of glorification Him that honours me saith himselfe I will honour Scipio repented that he had not a Souldier in all his Army who if he commanded would not cast himselfe headlong from a steep Tower to the Sea a powerfull Lord an obedient Army no doubt we owe as much seruice to our Lord as Scipio's Souldiers did him and hee will as amply recompence it When Gedeon had deliuered the Israelites out of the hands of Madâ—an they came to him and said Thoushalt be Lord ouer vs for thou hast deliuered vs. Iudg. 18. 28. Whether God hath mightily deliuered vs let our selues be iudges and whether euen by those deliuerances hee may not challenge superiority ouer vs Nay these deliuerances are but earnests and pledges of what he yet will doe that glory that shall be reuealed to those that truly glorifie him is farre beyond the shallow heart of man to conceiue glory and Immortality and life and ioy and pleasure at his right hand for euermore If these certaine hopes will not allure yet let feare stirre vs vp the consideration of what is due to the neglect of it What a reprehension did our Sauiour giue those vnthankfull Leapers Were there not ten healed where are the other nine a fearfull thing when the Creator shall aske where the Creature is as God asked Adam in the Garden after his fall Where art thou our Sauiour saw Nathaniell vnder the Fig-tree so no doubt he knew where those nine ingratefull men were but by their ingratitude they were lost in themselues and so were quite out of his protection He will be a Lord no longer to defend and protect vs then we are seruants to

another 3. So for the third How are our bodyes that should be vessells of honour Temples for the Holy Ghost to dwell in giuen ouer to all vncleannesse men neighing with the horse after his female and thinking no waters so pleasant nor any bread so sweet as what in that sort is purloyned 4. Those Pronounes Meum and Tuum are rased out of our Grammers many violently stealing but more fraudulently cozening their Neighbours of their estates It is naught saith the buyer and comming to sell it hee as much commends it and in both equally deceiptfull 5. How greedily doe our eares sucke in false Reports of our brethren and how are our mouthes with childe till againe they be deliuered of them to the detraction of their repuâ—es The Diuels name comes from such practice Diabolus is Divulgator a spreader abroad of euill reports so that they that report them haue the Diuell in their tongues and they that receiue and beleeue them the Diuell in their eares both in their hearts Nay are there not found among vs Sons of Belial such as Iesabell procured to sweare against Naboth who for a small salary will sweare downe Innocence it selfe and condemne it The Temple-walkes in the Tearme-time are seldome vnfurnisht of such necessary mischiefes 6. And whence come all these what is the ground of all these Iniquities but our owne concupiscence the sinne against the last Commandement which as St. Iohn diuides it is either carnis or occulorum with Achan wee see a Babilonish garment and a wedge of gold and so wee desire to be fine or rich or to enjoy such a beautie or to be reuenged in such a kinde for such an iniury and loe all these actuall Iniquities follow These are in grosse our grosse Transgressions and Iniquities against which being to declaime I could wish I had Stentors voyce and more sand to runne out but there are other things which call for my labour and your attention But yet ere I leaue this verse with the practice of which sinnes we so much please our selues giue me leaue to doe as the Finers of gold and siluer who non solÃ¹m aurimassas verum bracteolas parvus tollunt not onely make vse of the Wedge it selfe but euen of the smallest rayes or foyles which their mettall casteth so heere giue mee leaue to note out the first word of the verse the censure which the Wisdome of God giues vpon men when they are in their greatest Ruffe in the toppe of their Pride as Nebuchadnezzar in his Galleries and say with Pharaoh who is the Lord that I should obey him or with Rabsaketh to Hesekiah he shall not be able to deliuer thee out of my hands I say though they like the Dromedary weary themselues in the race of their abominations and yet triumph thinking that Wisedome shall onely liue and die with them Yet see what a blacke coale they are marked with by the finger of the Spirit the honourablest stile they can haue is but Fooles that 's the best and most charitable construction can be giuen of all their actions and the fayrest tytle they can deserue One builds and thinkes to get him a name that way another lades himselfe with thicke Clay to vse the phrase of the Prophet and hopes that way to get him a name another ventures his life to get him a name after his death and there are Catilanary dispositions who by mischiefe thinke to procure a name as those Inventors of the Powder-treason but see here what name they get this is the denomination which they haue in their liues and shall without repentance be written on their Tombes Foole and vnwise to heart and without vnderstanding shall each of them be called and so recorded to Posterity As Abigal spake of her Husband Nabal is his name and folly is with him so it is with vs all by nature we are all bound vp in a bundle of folly together were wee as wise as Achitophell whose counsell was thought as the Oracles of God or as Solomon who could dispute of euery thing from the Cedar to the shrubbe or as Adam who had the wisedome to impose names according to the seuerall natures of euery creature yet is all the wisdome in the world folly with God who sits in Heauen and sees the actions of men and laughs them to scorne and will at last openly discouer their nakednesse to themselues that they themselues shall bee enforced to acknowledge their folly and bee ashamed of it Though the sword of Gods vengeance long rests in the scabberd of â—his patience as it did to these men here in my Text yet at last it will bee drawne forth The Heathen shall know themselues to bee but men and these men to bee but Fooles the day of their pleasure is now past and the night of their Tribulation comes they were well and in health and merry but see now they are afflicted nay Tarditatem supplitij gravitate compensat for see the manner of it Their soule abhorreth all meate and they drawe neere to the gates of death and so the second part comes in the Disease The cause of our disasters you haue heard our Transgressions and our Iniquities hinc nostri fundi calamitas hence is the source of all our sorrowes the originall of all our afflictions Had our first Parents continued in that Innocency wherein they were created the name of affliction had beene a stranger vnto them they had neuer suffered had neuer dyed but they starting aside like a brokâ—n bow and falling from that Integrity haue not onely brought a death and that a double one vpon themselues and their issue Moriâ—ndâ— moriemini but also encumbred that short life which was alotted them with a world of sorrow and vexation Hence come that infinite number of diseases which begirt and enuiron this body of ours so that not one part from the sole of the foot to the top of the head may challenge any freedome and immunity some whereof ambitiously aspire to the seate of Maiesty the head and there despightfully triumph ouer vs while others more humble no lesse cruell content themselues with the Iniury they offer vs in our more inferiour members Others there are who as if they had receiued that commission of his to his Souldiers fight neither against small nor great saue the King onely so these bend all their forces against the onely fountaine of our life our heart where yet more kindely cruell they strike vs with present death while others to shew the virulency of their disposition are many yeeres in killing vs during all which time our whole life is but labour and sorrow and the graue is more desired then all the treasures of the world One hee complaines of his head as the Shuâ—aâ—itâ—s Son another of his belly as the Prophet another is â—icke in his legges as Asa another of a soare as Hezekiah

melt into all pleasure and cast off the yoake of all obedience but let stormes and frownes seaze on him then hee will say Come and let vs returne vnto the Lord for he hath spoyled vs and he will heale vs he hath wounded vs and he will binde vs vp I doubt not but there are many who heretofore haue beene wilde like the vntamed Heifer that the Lord hath by this rod of chastiâ—ement reduced home and made them his who had they not thus suffered perierant nisâ— perijssent had they not lost their liues or their healths had lost their soules And thrice woe to that soule that shall not make this vse of this his preseruation and of Gods correction It is a fearefull complaint that God hath in the second of Ier. I haue smitten their children and they haue receiued no correction that heart must needs bee seared as with an hot Iron that is not sensible of these stripes and wee cannot but iudge him deliuered vp to a reprobate sense that is not mollified at these afflictions What can preuaile when neither Mercy nor Iudgement are auailable They were wont to enqâ—ire of Abel saith that mother in Israel to Ioab when hee besieged that Citie before they destroy it so doth God the grand Captaine of Heauen and Earth as Tamberlaine was wont to doe first hang out his white flagge to any Citie hee enuironed his proffer of peace and mercy if they will yeeld then the red Flagge of threatnings yet so as if yet they would submit there was hope but lastly the blacke Flagge was displayed and then no way but death and destruction if he preuailed so doth God first offer mercy which if abused then he threatens and long it is before hee strikes hee was 120. yeares before he smote the old world if those preuaile not then he strikes but so gently as it shall but bee a taste as it were of what hee can doe which if that also be in vaine Immedicabile vulnus ense recidendum that man is incurable and must needs be cut off Wee haue had so long so large so flourishing a time of peace as our Gâ—shen hath beene as it were the enuy of all the Nations of the world besides this little fleece of ours hath beene dry when all the earth round about vs hath beene ouerwhelmed with the Deluge and Inundation of Warre Germany groaning vnder persecution France encumbred with her fatall infelicity Ciuil wars Italy burdened with the tyrannie of Antichrist Spaine ambitiously desiring to â—athom all like to keepe nothing The Hollanders continually at warre onely we by the blessing of our God and the happy meanes of our late Soueraigne of euer blessed memory haue sit vnder our Vines and Fig-trees But yet this peace hauing bred corruption we haue had light and small punishments many times inflicted by Water by Fire and by the Pestilence and all but to reclaime vs which if we doe not seriously lay to heart the sable flagge will be displayed Our Candle will bee extinguishe a night will come an eternall night of destruction both of body and soule But such was our happinesse as in the time of our generall sufferings wee had a generall sorrow commanded a Fast was proclaimed by the King and his Nobles as it was at Niniueh and wee all wept and mourned and prayed and cryed vnto the Lord and I hope and dare say by the happy effect it was serious and in earnest with these in my Text we cryed and wee are deliuered Annah in a part of her song tells vs that it is the wont of the wicked in the time of Affliction to lay their hands vpon their mouthes and hearts too they fret with indignation and repine to themselues letting neither voyce nor groane come forth nor any token of submission to him that hath cast them downe But saith St. Gregory Tolerare odisse non tam virtus mansuetudinis quÃ m velamentum furoris which because they dare not vtter Murmura tunc secum â—abiosa silentia rodunt they bite the lippe with an impatient silence which comes from no other but from the Diuell himselfe as Tertullian witnesseth Impatientiae natales inipso diabolâ— deprehendo but here as there was outward smart and inward sorrow so there was a vocall expression of it no way giuing any discontent as that King said this euill commeth of the Lord why should I waite any more vpon him but onely a vociseration and hearty inuocation for mercy In the great Famine of Samaria a woman came and cryed vnto the King Helpe my Lord Ã´ King the King wisely and soundly replyed How should I helpe with the Barne or with the Wine-presse seeing the Lord denies vs In vaine shall we goe to Gilead for Balme to the Apothecaries for Oyntment to Physitions for receipts to any for helpe vnlesse withall wee cry vnto the Lord it is not the plaister of Figges nor bathing in Iordane nor washing in the Poole of Bethesda that will here cure but onely seeking to the Lord and yet the other are not to be neglected Asa was not condemned for seeking to Phisitions but because he neglected the Lord. Phisitions are honourable and the act of the Apothecary is to bee made vse of Wherefore hath God infused vertue into Plants and Mettals but to be vsed Did not he command Hesekiah's Plaister And was not Naman willed to wash they are onely here condemned that altogether neglect the Lord and onely rely vpon these who can doe nothing without him Nec Deus oratur nisi dignus vindice nodus Inciderit Paul may Plant and Apollos may in their kinde water Phisitions may prescribe and Apothecaries may apply but our health onely comes from aboue Virtus est in herbis plus gemmis maxima verbis there may and there is power and efficacie in Herbes and Mettals but Prayer is the chiefe and principall efficient Pray vnto the Lord in thy sicknesse saith the Son of Syrach and he will make thee whole And it is St. Iames his counsell if any bee sicke let him send for the Elders of the Church and let them pray ouer him and so the prayer of the faithfull shall saue the sicke and the Lord shall raise him vp A reall experience whereof these men had for no sooner did they cry vnto the Lord but he deliuereth them out of their distresse Hee sent his Word c. I remember a certaine speech by Bias vsed in iest in that earnest when certaine Marriners were in distresse and were euery one like those in Ionas crying vpon his God sileâ—e ne audiant dij vos hac preterire The Kings of Israel say the seruants of Benhadad are mercifull Kings I am sure the God of Israel is a mercifull God who will heare the vnfeigned cry of the most wicked in their afflictions As the cold of Snow in the time of Haruest so is a faithfull messenger to him that

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