Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	cross_n	soul_n	4,007	5	5.0289	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07953	The devout soules search with the happie issue of comfort found : in a sermon, preached at Paules Crosse, Ian. 14. 1610 / by Thomas Myriell ...	Myriell, Thomas, d. 1629.	1610 (1610)	STC 18323; ESTC S1309	34,861	106

the aire as they of Rome doe Nay when they signed the bodie at baptisme with the crosse they taught f Id. ibid. Non simpliciter digito in corpore sed magna profecto fide in mente firmare Not simplie saith Chrysostome to signe the bodie with the finger but to strengthen the heart by faith Nor thirdly that they crouched to a piece of wood saying Holie Crosse saue vs as they of Rome doe But when they came to the Sacrament there remember the vertue of Christs death on the Crosse then saith blessed Cyprian g Cypria de coen Dom. Cruci haeremus sanguinem sugimus intra ipsa Redemptoris vulnera figimus linguaÌ„ Then cleaue we to the Crosse and fastening our tongue within the wouÌ„ds of our Redeemer thence sucke out the bloud of our redemption Lastly not that they adorned a wodden crosse with precious stones blue silke c. as they of Rome do but they adorned their crosses with the same ornaments that Christ adorned his Crosse with all they were foure vertues saith Bernard h Bern. in die Sant Pasch Serm. 1. Supereminentior charitas c. Charity on the top obedieÌ„ce on the right hand patience on the left haÌ„d the fouÌ„dation of all vertues humilitie in the bottome These were the ornameÌ„ts which they adorned the crosse withall and which they prectised when they suffered their martyrdome Thus Ã´ deare Christian with these holy fathers with these deuout women do thou seeke Christ Iesus and him crucified Let thy deuout soule with the Spouse in the Canticles go vp and downe and make diligent enquirie for him whom thy soule loueth Make diligent enquiry for him in the Citie the Citie of God the Church in the field sed in campo Scripturarum in the field of the holie Striptures in the house the house of God there thou shalt find him like Ioseph and Marie in the Temple Let the three faculties of thy soule Reason will and memorie like these three holie women stirre in the morning of thy life to find him in the bed of his graue O how happie will it be for thy erroneous reason to finde him which is i Bern. super Cant. Serm. 11. plenitudo Lucis the fulnes of Light for thy captiued will to find him which is multituâ—o Pacis the multitude of Peace for thy obliuious memorie to enioy him which is continuatio Aeternitatis the continuation of Eternitie Let this thy miserable Triplicie of defects k O beate beatificans Trinitas ad te mea misera Trinitas miserabiliter suspirat Bern. seek that blessed blessed makiÌ„g Trinity of fulnes He is Veritie Charitie Eternitie applie him to thy seueral wants let him be another soule to thy soule l 1. Cor. 15 18. that GOD may be all in all When thou hast found him doe like the Spouse m Cant. 3.4 hold him fast let him not gee Cant. 3.4 Nay wheÌ„ thou hast fouÌ„nd him seek him stil n Ps 105.4 seek the Lord his streÌ„gth seek his face euermore o Vt noÌ„ huic inquisitioni qua significar amor finem praestet inuentio sed amore crescente inquisitio crescat inueÌ„ti Aug. in Ps 104. Psal 105.4 That which these holy womeÌ„ did in the morning do thou all thy life long that so the taste of him for a time may not make an end of seeking but the often tasting of him may increase thy loue to him and so thou maist seeke him for euer If thou find him for one vertue seeke him for another Bern hath a chaine of 7. links by which the deuout soule being trained to seek the eternall word p Ps 84.7 grows froÌ„ streÌ„gth to streÌ„gth till she appeares before the Lord in Sion q Bern. suPer Cant. Serm. 85. she seeks him to whom shee may consent to amendment from whom shee may be inlightened to knowledge by whom she may be initiated to vertue throgh whom she may be reformed to wisdome like whom she may be conformed to comelinesse to whom she may be married to fruitfulnesse and whom fully and for euer shee may enioy for delight Be stirring then and linger no longer Marke how peremptorily the Prophet speakes to thee Isa 21.12 i Isa 21.12 The morning commeth and also the night if you will seeke seeke If euer you meane to begin now it is high time Seeke him in simplicitie of heart Å¿ Non aliud tanquam illum non aliud praeter illum non aliud poâ—t illuÌ„ Bern. exhor ad Fratr Serm. 2. not any thing else in stead of him not any thing beside him not any thiÌ„g after him Do this now in the morning of thy life the night comes wheÌ„ no man can worke Thus haue we heard the womeÌ„s inquisitioÌ„ by reason of which we haue made enquirie of many things Let vs now come to the third part Christs Resurrection He is risen he is not here Behold the place where they put him In this part 3. things are very obseruable First the power of his Resurrection He is riseu saith the Angell he was not stolleÌ„ away by his disciples nor raised by any other but Ipse resurrexit hee alone raised vp himselfe SecoÌ„dly the speed of his resurrectioÌ„ He is not here saith he although your coÌ„ming be earlie and your deuotion earnest yet both come short of his presencee he hath preuented you He is not here Thirdly the truth of his Resurrection Behold the place where they put him saith he PeradueÌ„ture you may doubt whether I say true you may happilie thinke hee is still in the graue Come therefore and see vse the benefite of your owne eyes Behold the place where thâ—y put him Touching the first point that is the Power of his Resurrection it is well insinuated by the Angell when hee saith He is risen He needed no hand to plucke him vp as others that rose before him and it was impossible that any hand shuld hold him backe of all that were against him As no man tooke away his life t Ioh. 10.18 hee had power to lay it downe so no man could keepe away his life hee had power to take it againe We read of some men that while they were aliue had power to raise vp the dead as u Act. 9.41 Peter raised Tabitha Act. 9. 41. Yea which is more of some that wheÌ„ they were dead had yet a power to raise vp other dead x as Elizeus who but touching the dead Souldiour with his bones reuiued him and set him on his feete againe 2. King 13.21 2. King 13 21. But we neuer read of anie man that being dead was able to raise vp himselfe but onely Iesus of Nazareth which was crucified And he could do both this the former For wheÌ„ he was liuing he raised vp the dead y Ioh. 11.41 as Lazarus others Ioh. 11.41 which is more beeing dead could raise vp other dead for at

some haue thus sought him Ioh. 18.5 wheÌ„ they had sought out the most cursed death and were seeking the most blessed persoÌ„ for that death they meeting with him he demaÌ„ded of them Whom seeke yee They vailing all their villanie vnder a smooth answere said Iesus of Nazareth And whereas others which had sought him so before hearing his sweete words were ouercome with them in soule went backe to the Priests with this answere o Ioh. 7.46 Neuer man spake as this man Ioh. 7.46 These meÌ„ now seeking him and hearing his powerfull words were ouerthrowne by them in bodie p Ioh. 18.6 They went backeward and fell to the grouÌ„d Ioh. 18.6 O the power of the Maiestie of Christ hidden in the vaile of our flesh q August in Ioh. Tract Quid indicaturas faciet qui iudicaÌ„dus hoc fecit What thinke you wil he doe saith Augustine wheÌ„ he comes to iudge the world that thus could doe wheÌ„ he was to be iudged in the world What wil he do raigning as a king the thus did doe dying as a captiue Now to this inquisition none in the world in my iudgement is so like as the inquisitioÌ„ of Spaine For ther Iesus of Nazareth is stil sought to be put to death and crucified in his meÌ„bers They seeke not Chrystum crucifixum but Christianos crucifigendos not Christ crucified but to crucifie ChristiaÌ„s Wherein the now Antichristian popes of Rome exceed in crucltie the former heatheÌ„ Emperours of Rome for what was Traianes counsaile to Plinie r Tertull. apologet capit Hoc genus inquirendos non esse oblatos vero puniri oportere That this kind of meÌ„ namely christiaÌ„s shuld not be inquired after when they were close out onely theÌ„ punished when they were offered But this most bloodie inquisition will not tarrie til poore christiaÌ„s be brought but like a cruell moÌ„ster clad in a Lisanders Lion-fox-skinne coare hunts them out by craft rootes them out by crueltie Againe thus some seeke him all for profit in the world whilst they seeke indeed Iesum Nazarenum but not crucifixum that is as Å¿ Ludolo de vit Chri. par 2. cap. 7â— ex Chrisost one interprets it Iesum floridum but not Iesum flagellatum a Iesus crowned with flowers but not crowned with thornes That can take the sweet bread in the passeouer but not the sower hearbes That with Peter hold it good bein gwith him in mount Tabor where he was traÌ„sfigured but denie him and forsake him in mount Caluerie where he was transfigured That will be religious so long as they may gaine either reputation oâ— aduantage in the world thereby but bid religion and God farewell when profit and commoditie is not annexed thereto Such ambodexters there be now adaies t Bern super Cant. Serm. 16. qui veterem hominem non exuerunt sed nouo palliant saith Bernard which haue not put off the old man with his Iustes but couered him with the new man as with a cloake God commanded his people that they should not plow with an oxe and an asse together nor weare a garment of linsi-wolsie but I thinke linsiwolsie was neuer more worne then in this age it being growne from a qualitie to a habite For who is it but in seruing God seekes especially to serue himselfe For gaine and outward respects may men preach and more practise religion viderit vtilitas is now the onely moderatour of our spirituall edifying and men grow rich in deuotion so farre forth as they grow rich by deuotion To come therefore to the fourth degree Yee seeke Iesus of Nazareth which was crucified Onely this is absolutely good and the rest no further theÌ„ they tend to this This onely purchaseth matter of true securitie and herein alone is iust cause of reioycing Herein alone because u Gal. 6.16 God forbid that I should glorie saue in the crosse of our Lord Iesus Christ x Chrysost in Matt. hom 55. Vellem cum Paulo posse dicere saith Saint Chrysostome I would we could say also with Paul Whereby the world is crucified to me and I vnto the world Gal. 6.16 This crosse of Christ which to the Iewes is a scandall to the Centiles follie is to the faithfull both of Iewes and Gentiles the power of God to saluation being like Iacobs ladder the onely way for vs to climbe vp into heauen y Tertul. aducrs Iudaeos Vt quod perierat olim per lignum in Adam id restitueretur per lignuÌ„ Christi That we which perished by that which the first Adam plucked from the tree might againe be restored by the second Adam who was fastened to the tree z Bern in die S. An. dreae Ser. 1. Non est siluestris arbor saith Bernard It is no barren tree this same tree of the crosse but a tree that bare such fruit as whosoeuer tastes of it shall be sure to liue for euer Though it were a Angust de tem p. serm 138. mortifera Christo yet it was Salutifera ChristionaÌ„ saith August a bitter tree to Christ yet the tree of life to a Christian Hence sprang the great reioycing and glorying of the fathers in the crosse b Chrysost in Matt. hom 55. Gloria nostra caput origo beatitudinis libertas corona crux est saith Saint Chrysostome The crosse it is our glorie the head and fountaine of our happinesse our libertie from death and crowne in life And this saith he let vs chaÌ„t out at all times but then most when the heathens are by vs. Hence came that auncient ceremonie of signing with the crosse so much distasted by some of our brethren For when as the Gentiles accounted it foolishnes the Christians to make them ashamed purposely gloried in it the more And indeed the Church saith Bern thinkes nothing more glorious to her selfe then to carrie the disgrace of her Lord. c Nihil sibi gloriosus purat quam portare ignominiam domini Bern. Super Cant. Serm. 25. Grata ignominia crucis ei qui crucifixo ingratus non est No doubt to him wil ye shame of ye crosse be gratefull to whoÌ„ he which indured the shame of the crosse is gratious Not that they gloried in a simple woddeÌ„ crosse as they of Rome doe No it was the vertue and efficacie of Christs death vpon the crosse which they so much gloried in This saith Chrysostome d Hoc caput certa bonorum omniuÌ„ est quod deus proprio filio non peper cit vt fugitiuo seruos sanaret Chrysost in Matth. hom 51. is the fountaine of all good things that God spared not his onely sonne to redeeme his vnworthie seruants e Idem in Matt. hom 55. Passio certe domini nostrae beatitudinis caput est It is not the wodden crosse no it is the Lords passion that is the fountaine of our happinesse Nor secondly that they imputed any vertue to the transient crosse when it is made in

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