Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	call_v	earth_n	sea_n	3,957	5	6.9260	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72769	The exercise of a Christian life written by G.L. ; being the first ground and foundaion [sic], whence the two treatises appertaining to resolution, were made and framed, by R.P.; Esercizio della vita cristiana. English	Loarte, Gaspare, d. 1578.; Parsons, Robert, 1546-1610.; Banister, Mr.	1594 (1594)	STC 16644.5; ESTC S2211	82,607	248

inspeakeable riches which the elect shall enioy eternallie and what paines oughtest thou to refuse for auoyding that supreame contempt and incomparable torments wherin the damned shall sorrow euerlastingly Fryday 2. Med. ON Friday let thy meditation be of The pains of Hell the paines of hell that by this as well as by the former meditations both the feare of God and detestation of sinne may encrease in thy soule for the meditating wherof it shal be conuenient thou frame in thine imagination some horrible and hideous place as might be an infernall pit or dungeon without any bottome darke and full of fire whereunto the damned soules shall bee throwne head-long downe And that thou mayest the better so doo consider these pointes following First the terrible tormentes which Apoc. 16 the wicked shall suffer in that place of horror amongst all the deuils which surpasse all other paines and torments that in this world may be possibly imagined and after the resurrection shal they both in body and soule in all their powers parts and sences suffer more pangs and paines then the tongue of man may any way expresse For like as the wicked haue offended God with all their partes powers and sences and haue imployed them all as instruments to serue sinne with euen so shall Gods diuine iustice ordaine that in all the selfe same parts powers sences they shall suffer sorrowe and torment that so may that which is written bee fulfilled How much he glorified himself Apoc. 18 and was in delicacies giue him so much torments and lamentations Secondly thinke how besides these sensible tormentes they are to suffer that which shal most of all afflict them and cause an excessiue sorrowe which is a despaire they shall haue wotting well that in al eternity they shall neuer see God And as they shal alwaies cal to mind the infinit good they lost thorough their frantike folly and knowe there is no remedy now to recouer it this shal plunge them into a pit of vnspeakable torments making theÌ„ rage and raue against God himselfe euery other creature euerlastinglie Thirdly consider the eternitie of those pains which if a man could profoundly ponder there is no one thing that appaleth or frighteth more sith the wicked shall continue in these tormeÌ„ts more years then there be drops of water in the sea or seeds of sand on earth or any other number that may be possibly imagined yea when they haue suffered all the millions of yeares that may be added thereto then shal they begin a newe to suffer as though nothing hadde beene past And finallie these their tormentes shall neuer neuer haue any one moment of release or minute of relaxation Hence mayest A notable remembrance thou gather this fruitfull note that if so thou wert now in those torments which eftsoones thorough thy sinnes thou hast deserued what wouldst thou doo to come out of them Thinke howe any other paine whatsoeuer woulde seeme pleasaunt to thee and what torment so euer were enioyned thee thou wouldest right willinglie performe doo therefore somewhat nowe of that thou wouldest then doe to escape these so great tormentes and perpetuall calamities Saturday 2. Med. ON Saturday let thy meditation bee The ioyeâ— of heauen of the happines which the elect inioy in celestiall glorie wherevpon consider these three points First the greatnesse beawtie and riches of that renowmed region where God dooth shewe himselfe in glorious Maiestie to his Aungels and holie Saintes to the pleasantnesse and bewtie whereof not all the beawtifull and pleasant thinges that we either see or can heere imagine be in any wise to be compared Secondlie ponder what a comfort and sweet delight it shall bee to bee in that blessed society of so many angels Saints Apostles martyrs al of them beeing so bright and beautifull what shall it be to see the sacred humanity of Christ and how shal one bee rauished with the hearing of the sweete harmonie and melodious musicke that shall be there and to enioy so sweet a conuersation euerlastingly Thirdly consider howe yet besides these there shall bee another glory much more excellent and surpassing al humane capacitie which shal be to see God face to face wherin consisteth our essential beatitude for that all other Glory essentiall accidentall thinges whatsoeuer may be imagined be but accidentall glorie which being so exceeding great and incomparable what shal then the essentiall be Finallie thinke there shal bee the ful accomplishment and heape of al goodnesse without intermedling of any euil as in Hel shal al euil be without mixture of anye goodnesse The Prophet Ieremie sayth how on a time Ierem. 24 he sawe at the Temple gates two panyers of Figges the one of good figs and singular good the other so naughty that they coulde not bee eaten so naughtie were they These two panyers do figure these two rewardes so farre differing asunder which GOD shal giue to the chosen and to the reprobate The rewarde that is prepared for the Elect shal bee so great as the Apostle sayth as Neyther eye hath seene nor eare hath hearde nor mannes 1. Cor. 2 6 Esay 64. heart or vnderstanding can imagine And the punishment of the reprobate shall be so excessiue that no toong can possibly expresse it Think now good brother that one of these twoe lottes must needes light vpon thee for eyther shalt thou possesse that euerlasting felicitie which dooth embrace and conteine in it all good thinges al riches al saciety and more then may bee imagined or desired or else shalt thou become thral to that bottomlesse pitte of all misery griefes and tormentes and both the one anâ— the other shall endure euerlastinglie Consider therefore what thou oughtest to do and suffer to gain so incomparable a blisse or to eschew so great and extreame a miserie if men vse here to toile so greatly for getting of some temporall pleasure or promotion or for the auoiding of some small sorrow and shame yea bee it for neuer so small a time Sunday 2. Med. ON Sunday let thy meditation bee of the benefits of God that he hath bountifully bestowed vppon thee to the ende the knowledge thereof may giue thee occasion to yeelde him thankes and to bee more grateful towards him for the better doing wherof consider these three pointes following First the general benefites thou hast Generall benefits The benifit of creation receiued which are these The benefit of Creation howe God hath created thee of nothing and giuen thee the essence and beeing thou hast farre passing that of other Creatures conâ—ider the dignitie of thy soule framed â—nto his owne likenesse and similiâ—â—de and the bodie thou hast receiâ—â—d compact with such varietie and â—â—melinesse of members and sences wâ—ereby is well declared the greatneâ—â—e power and wisedome of thy mâ—â—er And this benefite mayst thou we â—â— wotte howe great it is by that thoâ— wouldest esteeme thy selfe beeholâ—â—n to one that coulde but

written in the prophet Thy malice shall rebuke thee and thy turning away shal Ier. 2. 19. blame thee see and knowe howe miserable and brittle a thing it is for thee to haue forsaken the Lord thy God and that thou hast no feare of me saith the Lorde of hoasts But it also maketh a great dissention in thine owne selfe for the Prophet crieth out Peccatum meum Psa 51. 5. contrame est semper My sinne is alwayes against me A lamentable thing it is to see a kingdome diuided in it self for it shall be desolate and the house or Mat. 12. 25 Citie that is not at vnitie in it selfe shal not stand Disquietnesse of conscience strife betweene the flesh and the spirit and the dissention in the verie will of man described by the Apostle is occasioned nay rather caused by sinne And I referre my selfe vnto them that are Rom. 7 19 19. c. vexed with the disquietnesse of conscience whether there bee a greater torment then it in the worlde for euerie battell that a man hath without may be preuented by some policie or illuded by some stratagem and therefore not so dangerous but when a man feeleth and carieth his owne enemie in his owne bosome the matter is more daungerous and the destruction of a man more eminent And so I saie it is also a lamentable case to see a man diuided in himselfe But if that bee so lamentable that the Prophet cryeth out who wil giue water vnto my head Iâ—r 9. 1 2. 3. c. and a fountaine of teares vnto myne eies c. no doubt that diuision is to be deplored and bewailed with a sea of tears which is between God maÌ„ for as God is vnity it selfe the cause of al vnion that is amongst his creatures euen so the debate and concision that is betweene God and man is the cause of all other debats that are in the vniform multiformitie of the world Therefore we reade and sometimes do see things go against their nature for the punishment of sinnes as the earth couered with water in the time of Noah was Gen. 7. the punishment of the old world likewise Gen. 19. fier descended from heauen for the punishment of the Sodomits and such like punishments in the olde testament In the newe Testament though Gods mercie bee more reuealed and though there bee not so greate signes of his iustice shewed yet did the creatures detest sinne and declared it by darknesse in the daie time against nature the obscuration of the sunne the Mat. 27. renting of stones in sunder and of the vaile of the temple the opening of the graues c. generallie let this conclusion stand there is nothing so much against nature as is sinne which maketh all things in a manner to goe againste their natures for the punishment of it Seeing then that sinne is so daungerous that it doth not onely set diuision between man in himselfe but also betweene God and man let a man therefore auoide it in asmuch as hee can otherwise hee runneth daylie further and further to his owne vtter ruine and destruction Two things therefore doth the Prophet propound vnto a man that intendeth to leade a newe life and to turne vnto the Lorde the firste is Declina Ã malo eschewe euill The which thing howe naturall it is for a man to follow it is declared in the scriptures And God seeing that the malice of maÌ„ on the earth was verie great and that the thoughts of his heart was alwayes bent to mischiefe hee repented that he had made man vpon the earth Besides that the Gen. 6 5. multitude of the wicked in this world dooth sufficiently manifest the same for you shall hardly finde a man that hath taken a smacke in sinne to be willing to forsake the same without God of his speciall grace doe reueale to him the danger that he is in And a man being in so miserable a case goeth on still neuer looking into the lewd life which he hath led It is requisite therfore that a man doe call vnto God for grace towards the purifying of his soule for of our selues wee are neither able to eschew euill nor to doe good but both the one and the other is the gifte of almightie God who dooth woorke in vs velle perficere both to will Phil. 2. 13. and to perfourme and that also of his good will and pleasure Considering then first the frailtie of man in falling so often his impotencie in not rysing his negligence in seeking of help his ingratitude in refusing the helpe that is offered vnto him his slouthfulnesse in vsing Gods grace bestowed vpon him who would not thinke that of all the creatures that God hath created man is the most negligent in bending his whole life and all his actions vnto the ende vnto the which hee is created But true it is that Moises sayeth in his Song in expostulation with the children of Israel for their ingratitude Deum quite genuit de reliquisti oblatus es Domini creatoris tui Thou hast forsaken God who Deut. 32 18. hath begotten thee and hast forsaken the Lord thy creator But to the principall euent which is to direct him whose minde is bent to serue God and to forsake his euill life past I will take this for a generall principle hee that committeth sinne is of the Diuell because 1. Io. 3. 8 the Diuell sinneth from the beginning if all that commit sin be of the Diuell and all of vs offende in manie things how many men shall we find to be free from sinne Wee may say with the Prophet in the 14. Psalm There is not one that doth good no not one yet euerie man ought to take heede of sinne and to eschew it without pretence of anie excuse whatsoeuer it be for God is pure and must bee looked vpon with a pure eye for it is written Math. 5. 8. Blessed are the pure in heart for they shall see God Now the sight of God is nothing els but the knowledge of god and the knowledge of God is life euerlasting according to the saying of our Sauiour which saith This is life eternall that they knowe thee to bee the onelie verie God and whom thou hast Ioh 17 3. sent Iesus Christ and life euerlasting is the onlie end vnto the which man was created and there is no stop or hinderance to this life but sinne What man then is so vnnaturall vnto himselfe but would eschue this impediment hate it cane peius angue worse then a dog and a snake But men inueigled with the lewdnes of this world pretend excuses of this their daliance Som say the knife is dull and the bread is harde but the worde of God is more sharpe then any sword of 2. edges whatsoeuer to pierce the flinty hearts of such obstinate wretches whose ende is destruction To those therefore which are in a maner

hee is too much bent affectionate to his meat Eccles 37 This vice dooth the wise man in these wordes reprehend saying Long not after euery kind of meate nor eat not greedily vpon euery dish Whose counsell see thou endeuor thy selfe to follow minding not so seriously thy corporall food and nutriture whilest thou eatest but eyther listen to good conference if there bee any vsed or lift vp thy minde to God with some good thought or enterlace some praier or psalme amongest that by thus doing both thy soule and body may be fostered and fed togither The fift and last kind of gluttony is The fift kind of gluttony an excessiue care and thought to seeke out diuersitie of cates and new fangled tastes which thou oughtst as a blame A curious desire of strange tastes worthy thing greatly to eschewe and beware of for feare of beeing like to those the Apostle speaketh of that Phi. 3. Rom. 10. Make their bellies their God seeking with as great care to serue and satisfie it as were requisite for discharge of their duties to God warde For remeie both of these and all other kindes of gluttonie these considerations following shall greatly helpe which thou mayst take for a second remedy First consider how much the ouercharging The 1. Remedie heauines of thy stomach or that remaineth therein hauing after surfetted doth more hurt and troble thee then the diuersity of delicate and sweet meats can delight and doo thee good the tast and pleasure wherof lasteth no longer then whiles the meate is passing from the mouth to Tast how smally it tarrieth the throte neither after it is once gone is there any memoryial or signe of this delight remaining This mayest thou much better vnderstand if thou examine what nowe resteth of al that euer thou hast swallowed and swilled al thy whole life time Note wel What hast thou now left of all thy repasts and all thy sweet tastes of all the dainty morsels that euer thou deuouredst what hast thou now extant forth comming of al this thou seest how al is quite vanished away as though ther had neuer bin any such make account therefore when thou feelest thy selfe tempted with this vice that the pleasure is already gone which so speedily dooth passe away And care not for condiscending to thy flesh in that it thus disordinately may couet an desire Secondly consider the inconueni The 2. Remedy Amb. lib. de Helia â—â— ieiunio ca. 12. 16. Eccle. 17. ences that arise of this sin First the cost and trouble thou must be at to satiate this thy gluttony Secondly the number of bodily infirmities that growe by meanes of surfetting Thidly it dulleth and doth obfuscate the mind and maketh a man afterwardes vnfit for spiritual exercise Fourthly call to minde that euerlasting hunger and thirst that Oseae 7. shall bee in the next worlde where no one drop of water shal be graunted as we gather plainely by that example of the rich glutton Remember also what Luk. 6. a filthy substance thy tenderly pampered flesh once being dead shall be Luke 16 dissolued too The third remedie is to thinke on The third remedy Mat. 12. Mar. 2. Luk 6. Christ and his disciples abstinence beeing forced through hunger to plucke off the eares of corne and eate them how our Sauiour likewise fasted forty daies and forty nights in the desert Our sauiors abstinence Mat. 4. Marke 1 Luke 4. Mat. 27. and the gall that was giuen him in his extreame thirst to drinke being vpon the crosse whereof thou oughtest euery time thou art at meat well to bethinke thee The fourth remedie is eftsoones to The 4. remedy Mat. 22. Luke 14. Apoc. 19. The plentifull supper in heauen shuld cause a spare dinner on earth remember that eternall supper of heauen whereto we are all inuited as our Sauiour by one of his parables doth signifie Consider how minding to enioy this so happy and royal a supper it behooueth to absteine in the dinner of this life that by so dooing thou mayst so fill and saciate thee better like as we see in the world he that is inuited to a sumptuous supper vseth commonlie to be moderate and spare at noone not to loose the commodity and pleasure of his appetite at night The last remedie and that a verie The fift remedy secure one is so much as thou maiest possiblie to fly all occasions of gluttonie Occasions to be eschewed as the feastes and iunkettinges of worldly men where there is so great abundance and variety of viandes so many meates drinks delicate pleasant fruites amidst the which may very hardly any manne keepe sobrietie there being so many thinges to allure him to gluttonie Remember what holy Writ sayth of our mother Eue How She saw the tree that it was good to eat Genes 3 and faire and pleasant to the eye she took of the fruite and did eat and gaue therof vnto her husband And thereby was cause of so great a losse both to her selfe and to the whole race of miserable mankind In like manner mayest thou fall into many miseries if thou Rom. 5 fly not the hazarding thy selfe in such like dangers Remedies against the troublesom temptations of sloth and Idlenesse Cap. 19. THere is yet another vice of Idlenes engendred of lasciuiousnes and gluttony Ber. ser 3. at 6. de Ascens Gre. 3 par curae pastor admoni 16. the flesh engendred of the two former spoken of in the former chapter is called sloth and idlenesse which is a lothsomnes disliking of spiritual things and a negligence or fainting to begin any good thing or to finish that which is entred and begun already Against which vice not a little hurt fulit is conuenient likewise to bee armed sith thou shalt not bee without this wearinesse and lothsome temptations whiles thou art harbored in this fleshlie body which as the scripture saith doth aggrauate molest the soule Sap. 9. Seeing that many times through attending to our bodily necessities and the importunities of our fleshe we become slothful distract and dul to doe any good Wherfore to the ende thou be not ouercome with this domestical enimy helpe thy self with these considerations remedies that I shal now prescribe thee First consider the strict account thou The first Remedy must yeeld of the time that God doth grant thee in this life to work well in for that as S. Bernard saith There is no Ber. de trip cust manus linguae cordis time giuen thee in this mortal life wherof thou must not render a reckoning how thou hast employed it For if we bee to yeeld an account of euery idle word as truth himself doth tel vs in the gospel Mat. 12. how much the rather are we to do the same of time spent idlie an without Euery moment to be made accompt of any fruit or

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