Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	eternal_a	exceed_v	weight_n	2,746	5	9.3277	5	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

mortuus sum non sentio non attendo non curo siqua verÃ² sunt Christi haec viuuÌ„ inueniuÌ„t paratuÌ„ Concerning these earthly and worldly matters I haue no sense or feeling of them by my reason I condemne them and from my heart I abandon them but if there be mention made of Christ and of finding the waies of life then my decaied spirits gather strength then all the powers and faculties of my soule will me to cry with the Prophet Dauid Paratum est cor meum Psal 57.7 Domine My heart is ready Ã´ Lord my heart is ready For otherwise if cleauing by an inordinate affection and loue to this world and the things of it we neglect and reiect the waies of life Deut. 3.27 as Moses from the top of Pisgah might behold with his eyes the land of Canaan but might not enter into it as the Syrians did heare Elisha speake whom they desired to take 2. King 6.29 but could not take him so with the outward eares of our bodies we may heare of the ioyes of another life and with the intellectuall eyes of our minds we may see that great glory which the iust shall haue heareafter but our selues shall neuer come into heauen our selues shall neuer be partakers of it And as Lysimachus king of Lydia hauing yeelded himself into the hands of his enemies for a cup of cold water to quench his thirst cryed out Plutarch O me hominem infoelicem qui tantillae voluptatis gratia tantum amiserim regnum Ã´ miserable and wretched man that I am who for so short a pleasure haue parted with so glorious a kingdome as the kingdome of Lydia so when we shall see in the last day that by yeelding too much vnto this world and the things of it we haue parted with the wayes of life and so consequently haue yeelded vp our selues into the hands of our spirituall enemies we shal mourne and lament we shall sigh and wring our hands and all the dreadfull torments which we shall then suffer shall not wound and vexe vs so sore as this one consideration namely when we shall call to mind that for the momentary and traÌ„sitorie pleasures of this word we haue parted with that same exceeding 2. Cor. 4.17 eternall surpassing weight of glory in the kingdome of heauen And thus much shall serue to haue spoken of the world and of the things of the world which is the first enemie that opposeth himself against man to keepe him from the way of life I com to the second enemy and this is Caro. The carnall lusts and desires of the flesh â—th lib. 10. c. 5 Aristotle disputing of the nature and efficacie of pleasure saith this that a man which taketh greater delight in instrumentall then in vocal musick if he heare the same musitian both to play vpon his instrument and to sing the pleasure and delight which he conceiueth in hearing of the instrument doth so leade away his affections that he hath no care at all of the voice and as this is true in musick so is it true saith he in all other things when we intend two things at once that which breedeth the greater pleasure and delight for the most part doth euermore exclude the lesse There being then in man two kinds of affections carnall and spirituall and all men for the most part taking greater delight in their carnall then in their spirituall affections of necessitie it must come to passe that their carnall affections do swallow vp their spirituall and so consequently they are so farre from finding the waies of life that there is in them no desire no lust at all vnto it The sect and companie of the Epicures who maintained carnal pleasure to be the onely summum bonum of this life did swarme in greater abundance then any other sect did non quÃ²d veri aliquid afferat Lactan. de falsa sap cap. 17. sed quia multos populare nomen voluptatis inuitat not because saith Lactantius there was any truth at all in their doctrine but because the popular name of carnal pleasure is able to draw a world of men to it Saint Paul confesseth of himselfe Rom. 7.18 that in his flesh there dwelt no good thing and that he saw a law in his members rebelling against the law of his mind and not that only vers 23. but that it led him away captiue to the law of sinne insomuch that for very griefe of heart he breaketh out into these words Miser homo vers 24. O wretched man that I am who shall deliuer me from the bodie of this death Saint Hierome writeth of himselfe In Epist ad Eustoch that albeit he led a most strict and austere life in the wildernesse exercising himselfe continually in prayer and bringing his body vnder by long and often abstinence yet notwithstanding that he was vehemently assaulted by the lusts and desires of the flesh euen as Saint Paul was And surely if the mortified flesh of these Saints of God mortified no doubt by prayer and by long and often fasting did notwithstanding as themselues confessed leade away their soules captiue to the law of sinne then may we well conclude that the vntamed flesh of vs vnbridled men will forcibly and with violence misleade our soules from the way of life Our Sauiour Christ speaking of his owne passion is so farre from the feare of death in himselfe that he armeth his disciples against it saying that he would go to prepare a place for them Iohn 14. â— but afterwards when he was to die vnto the world and to go to his father then he seemes to be of another mind then transeat Ã me Calix Luke 22.42 Father if it be thy will let this cup passe from me And what was the reason of this surely that in the 26. of Mathew and 41. verse The spirit is ready but the flesh is weake The spirit indeed of many men is prone vnto that which is good they desire so to runne the race of a godly life here that hereafter they may receiue a crowne of glory but so it is that mans life is as Iob speaketh Iob 7.1 Gal. 5.17 Militia super terraÌ„ a warfare vpon earth the flesh still lusting against the spirit and the spirit against the flesh and that which is most to be lamented in most of vs the flesh extinguisheth the spirit Sampson was a strong and valiant man Iudg. 14.6 he encountred a Lion and ouercame him but encountring with the fury of his owne lustful passions he could not master them Messes incendit alienas Iudg. 16.17 Ambros in Apol Dauid vnius ipse mulieris accensus igniculo messem suae virtutis amisit He set fire indeed on the haruests of other men but himself being inflamed with the fire of lust lost the haruest of all his vertues Salomon built a goodly Temple vnto God but in the meane time his

but when as God shall haue opened the eyes of our vnderstanding then with Dauid may we see the wonderfull things of Gods law and then with him may we runne the way of his commandements when as God shall haue set our hearts at libertie But before we do all euen the best of vs lie lame and impotent like the cripple at the poole of Bethesda Iohn 5.5 all the dayes and yeares of our times are spent like his without the case of our infirmities and the vertue of the waters of life like those waters in that poole can neuer comfort vs. Seeing therefore that mans reason since the fall of our first father Adam is so cleane perished and decayed in it selfe that of it selfe it is not able to make choise of that which is good it remaineth for a truth that vnlesse Gods grace do accompanie mans reason as the Angel did Toby do go before it as the starre did before the wise men vnto Christ man shal neuer be able to walke in the way nay he shall neuer be able to find out the way that shold leade him vnto life but he shal go on like a naturall and carnall man in that broade beaten path which leadeth vnto death So that you see mans reason being not able to discerne good from euill the way of life from the way of death and by the fall of Adam preuailing ouer all the sonnes of Adam to be one maine let in vs why so few of vs do find out this way of life 2. Peruersnesse of will But let vs grant that mans reason were such in him and so well rectified as that he could discerne good from euill the way of life from the way of death yet is there a second let impediment in man and that is peruersitas voluntatis the peeuishnesse the peruersnes of his will It was the error of the old Manichees and it is at this day the practise of many prophane Christians euermore to cast their sinnes vpon God excusing themselues and accusing him as the author of their iniquities but the Scriptures are all directly against this for as they make God to be the sole cause and author of all happinesse and good that befalleth man so do they make man the sole cause and author of all euil that betides himselfe It is Gods owne speech in the Prophet Hosea 13.9 Perditio tua ex teÃ´ Israel salus ex me O Israel thy saluation is from me but thy destruction and ruine from thy selfe As some locks there are which will lock without a key but without a key they neuer can be opened so without a key I meane without any other meanes then their owne proper sinnes men may shut vp the the gates of Gods kingdome against theÌ„selues but without the key of Gods mercy and gracious goodnesse to them it neuer can be opened And as the Magitians of king Pharaoh had indeed power to bring plagues into the land of Aegypt Exod. 7. but had no power to remoue the plagues thence so men of them selues may be the authors of death vnto themselues but to giue vnto themselues either the life of grace or the life of glory they haue no ability God is so farre from barring vp the gate of his kingdom against any that he setteth it wide open vnto all I will not the death of a sinner but that he liue be saued in the Gospel Come vnto me all yee that labor and are heauy laden Math. 11.28 and I will refresh you but such is the peruersenesse of mans will such the obstinacy and rebellion of his corrupt nature that though God doth offer grace yet maÌ„ wil not accept it though he do as it were chalke him out the way that should leade him vnto life yet he will not walke in it yea though he lay before him the crowne of eternall glory as his reward and recompence yet will he take no labour or paine for it If then man by following the sway of his crooked corrupt will and by reiecting the good meanes which God giueth for his saluatioÌ„ do eternally perish let him not lay the fault vpon God but vpon his owne peeuish peruerse will You shall see the truth of this by a most familiar example and yet such a one as a whole generall Councell hath thought fit for the illustration of it If two men should fall out of a ship Con Colonien and there were no way to saue them but by casting forth a rope vnto them whereby they might be drawne vp if one of them shall lay holde of it and be drawne vp but the other in the peeuishnes and peruersnes of his will shall refuse the meanes of his deliuerance is it not a cleare case that he which layes hold vpoÌ„ the rope is saued by the great kindnesse of him that threw it out but the other which obstinatly refuseth it perisheth by his own peruerse will Euen thus and no otherwise doth the case stand with vs for by one maÌ„ sin hath entred into the world and we are all cast out as it were from that arke of innocency in which we were created But behold the great mercy of God vnto man he casteth forth if I may so speake a rope to saue vs he hath sent his sonne into the world Iohn 3.16 That whosoeuer beleeueth in him should not perish but haue euerlasting life If then thou dost lay hold vpon this meanes of thy saluation by the hand of a liuely faith thou must acknowledge God to be the author thereof but if in the peruersnes of thy will thou dost refuse it then thy perishing it proceedeth from thy selfe from thy obstinate and rebellious will This Saint Austin knew to be most true and therefore he was bold to say Non est punitor Deus antequÃ m peccator homo God neuer doth become a punisher till man first becomes a sinner and we see it to be true in that speech of Samuel vnto Saul 1. Sam. 15.26 thou hast wilfully cast away the Lord and this saith Samuel is the cause of thy reiection why the Lord hath cast away thee This peruersnes of will was that which in the daies of our Sauior kept the people of the Iewes from finding the way of life and this is that which in these dayes of the Gospel keepes many of vs froÌ„ finding it As Christ said vnto theÌ„ Math. 23.37 so may he not as truly say vnto vs Quoties volui sed noluistis How often wold I but you wold not hath not God to vse that speech in the Gospel piped vnto you by vs and you haue not danced Luke 7.32 hath not he mourned vnto you by vs and you haue not wept 2. King 4.31 haue not we the Prophets by the appointmeÌ„t of our maister Christ layed the staffe of Gods iustice and Gods mercy vpon you that are dead in sinne as Gehezi did his maisters staffe on the dead child and like

vnto sinne shall be able to withdraw vs from it First then for the world which is the first enemy that opposeth vs in the way of life The World The tribes of Ruben and Gad being allured by the beauty and fatnesse of the ground on this side Iordan Numb 32.12 thought the land of Canaan in goodnesse to be farre inferiour to it and therefore they did set vp their rest there and would go no further and thus it is with most men who are or should be in this world trauellers vnto the kingdome of heauen For when they see the beautie and fatnes of this world wherin they liue and that that is true of it which the citizens of Iericho said once to Elisha concerning their citie Behold the situation of the place is faire and the ground pleasant therefore with those two tribes of Gad and Ruben they wil go no further Math. 17.4 but as Peter said in the mouÌ„t beholding Christs glory so say they beholding the glorie of this world BonuÌ„ est esse hÃ®c It is good for vs to be here And indeed as Vlisses souldiers hauing once tasted of that poisonous cup which the Lotor phagi gaue vnto them Hom. Odys pag. 247. they were neuer after desirous to go into their owne country so the greatest part of men in the world being poisoned as it were with the pleasures and delights of it they desire to haue their residence still in this life they neuer looke after that way that should bring them to eternal life This the Apostle Saint Iohn knew very well and therefore to withdraw the affections of men from the inticements of the world he giueth this counsell Loue not the world 1. Epi. Ioh 2 1â— Vpon which words of the Apostle Serm. in verba Petri. Ecce nos reliquimus omnia Saint Bernard maketh this question Vis nosse quis sit qui diligit mundum Wilt thou know who it is that doth loue the world then marke saith he what the Apostle addeth Loue not the world nor the things of the world as if he had said they that loue the things of the world they are those that loue the world and in louing them they are drawne from the wayes of life for August de verbis Dom. in Mat. serm 33. amor rerum terrenarum viscus est spiritualium pennarum The loue of earthly things is euen as birdlime to the spirituall wings of mens soules that they cannot mount to heauen And as the spirit of God making Dauid apt and fit for the gouernment of the kingdome 1. Sam. 16. was not vpon Dauid till the same spirit was departed from Saul so the spirituall blessings and graces of God cannot possibly rest vpon men till such time as the loue of this world is departed from them And therefore our Sauiour in the Gospell very fitly answereth the man that was desirous to follow him but to make a worldly gaine by that profession The foxes haue their holes Luke 9.58 and the birds of the aire their nests but the Son of man hath not where to rest his head meaning that worldly affections and desires had taken vp the possession of his heart and that therefore there was no roome in his heart for the son of man to lodge in Now if you would know of me what the things of the world are which vsually withdraw most of vs froÌ„ the wayes of life because to speake thus of the world is too generall 1. Ep. Ioh. 2.16 I answer from the Apostle Saint Iohn they are ambition and pride of the world lust and concupiscence of the flesh couetousnesse and insatiable desire of filthy lucre these 3. Ambition Lust Couetousnesse which are not of the Father but of the world these are the chiefe things of the world vnto which al other worldly things may be referred which withdraw vs from the way of life You shal see the truth of all these together in one chapter Luke 14. Where when a certain man had made a great supper and bad many vnder whom is shadowed out God the Father inuiting men vnto the banquet of grace in this life and so consequently vnto that eternall supper of glory in the world to come the first excused himselfe thus that he had bought a farme in which say the expositors are taxed the ambitious men of this world whose whole delight is to gather farmes and Lordships into their hands to be accounted Kings on earth The seconds excuse is that he had bought a yoke of oxen in which are taxed the couetous men whose whole time of life is spent and employed in nothing else but in bargaining to get money And the third mans answer is that he had maried a wife and therefore he could not com by which we see that carnall concupiscence is a great hinderance vnto men in following the way of life But of that by it selfe anone I will now amplifie a little the other two in this first branch of the world First then for the ambitious affectation of worldly honors Ambition In that the diuell in the fourth of Matthew did seeke to perswade our Sauiour Christ to fall downe and to worship him by promising him the kingdomes of the world it is a cleare demonstration considering the wisedome of the diuell that honour and preferment is able to draw men out of the right way for although this temptation did not preuaile with Christ who was both God and man yet it hath and doth wil preuaile with men Our mother Euah had honor and royalty enough she was lady of Paradise and not onely of Paradise but of all the earth besides and yet neither the earth nor Paradise can content her mind but she must either be Similis altissimo Gen. 3. like vnto the most high she must be the Queene of heauen or she will breake the commandement of God Did not this thinke you worke strongly vpon Balaam Numb 22. when it made him saddle vp his asse and in hope of high fauors and preferments from the king to ride post with the Princes of Moab to curse Gods people Hath not this caused Abimelek to become a butcher to his owne brethren and Herod the king Iudg. 9.5 Ioseph lib. 15. Antiq. cap. 2. that he might more peaceably inioy that crown into which before most ambitiously he had crept not to regard the life either of friends of wife of children 2. Sam. 15. Did not this cause Absolon most vnnaturally to thirst after the life and crowne of his owne father Hest 3.6 and Haman to thirst after the life not of one priuate man alone but of all the people of the Iewes in the kingdome of Assuerus The trap which the diuell set to insnare our mother Eue was hope of higher dignity Gen. 3.5 and this one subtlety of his Eritis tanquam Dij You shall be as Gods shining in honor and glory aboue other men it hath

Selected quad for the lemma: glory_n

Text snippets containing the quad