Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	flesh_n	soul_n	20,045	5	5.6682	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10060	The spring A sermon preached before the Prince at S. Iames, on Mid-lent Sunday last. By Daniel Price, chapleine in ordinarie to the Prince, and Master of Artes of Exeter Colledge in Oxford.	Price, Daniel, 1581-1631.	1609 (1609)	STC 20305; ESTC S115203	15,405	32

Concupiscence is the roote Consent the trunke Bad desires the braunches Lewde words the buds Vile actions the flowers Lewde customes the fruites Sathan did plant Suggestion did water Continuance in sinnne doth increase them Necessitie in sinne doth ripen them Iudgement doth gather them and Hell doth burne them Because they bee not fruites worthy amendement of life That you may know them both in the fifth to the Gallat 22. you may take a suruey of them both The fruites of the flesh are Adulterie Fornication Vncleannesse Gal. 5.21 Wantonnesse Idolatrie Witchcraft Hatred Debate Emulation Wrath Contentions Seditions Heresies Enuie Murthers Drunkennesse Gluttonie and such like The fruites of the spirit are Loue Peace Long suffering Gentlenesse Goodnesse Faith Meekenesse Temperance The forbidden fruit of Paradise proued accursed but the fruit of that fruit more accursed so the fruits of the flesh bee most hatefull and fearefull but the fruites of those fruites exceede Pride is a fruit of the flesh but the fruit of the fruit exceedeth It blindeth the eyes darkneth the minde deceiueth the vnderstanding depriueth the reason disguiseth the countenance maketh the proude man in the sight of men a foole in the sight of God a Diuell The fruit of this fruit thrust the Angels out of heauen ouerthrewe the Tower of Babel confounded the Tongues drowned Pharaoh depriued Saul hanged Haman slew Baltasher changed Nebucadonosor into a beast Luxurie is the fruit of the flesh but the fruit of this fruit bringeth polution before God vncleannesse before men filthinesse to the body rottennesse to the bones it burnt Sodome slew the Sichemites destroyed the Beniamites cursed Ruben beguiled Dauid betrayed Sampson deceiued Salomon Enuie is the fruit of the flesh but the fruit of that fruite excelleth it it punisheth it selfe fretteth the heart shortneth the life eateth the flesh consumeth the Spirit turneth a man into a Dogge a Christian into a Diuel it made Caine enuie Abels sanctitie Rachel Leahs faecunditie Saul Dauids felicitie Sathan mans innocencie Haman Mordecaies honestie the Pharisees Christs heauenly Dietie Drunkennesse is a fruite of the flesh but the fruite of this fruite exceedeth It confoundeth the braine consumeth the body drowneth the iudgement stealeth away the sense witte memorie health credit friends and all And hath ouerthrowne not onely many thousand particular men but many great Houses Families Cities Countreyes Nations Generations for this last sinne is more presumed vpon then almost any other for since that God made that promise neuer more to drowne the world the world hath almost drowned themselues by this beastly vgly monstrous loathsome Inundation The Doctrine Doctrine that good works must be worthily performed or else they bee not fruits worthy The difference between digna and digne is much Arte Aethick Justus Justa Iuste many doe worthy workes but not worthily and therefore it is not to bring Digna worthy fruites which vnworthy men may vnworthily doe but God also requireth dignus digna digne the name of goodnesse in the doer the rules of goodnesse in the things done and the end of goodnes in the doing for Caine offered Simon Magus beleeued Herod listened Foelix feared Saul obeyed Iezabel fasted the Pharisies prayed these were worthy fruites but not worthily performed There may be a zeale without knowledge aknowledge without conscience a loue without Holinesse a Prayer without Faith a Faith without fruites otherwise had not the Pharisies lost so many Prayers so many Fasts so many watches so many works so many washings so many tythings so many howrs in hearing reading interpreting Moses the Prophets otherwise had not the Papists lost so many Orisons so many obseruations deuotions contritions confessions satisfactions penances pilgrimages so much labour in examining their hart chastening their flesh whipping the body punishing the Soule The fruits of Faith as all the Fathers agree Aug. Ambr Bernard Ierom Theop. Theodoret Epiphanius all others in their writings obserue are Repentance and good works these are the fruites worthy amendment of life Ctesias in describing India maketh mention of a tree that besides fruites droppeth and distilleth certaine teares of which are made pretious Amber The true Christian must be like this tree his workes must be his fruites his repentance his distilled droppes The droppes of the Vine-tree are prescribed against the Leprosie hee that is a branch of the true Vine must yeelde these droppes against the Leprosie of sinne and so hee shall bee sure to bring forth fruits worthy of amendment of life though not worthy merito condigni of eternall life yet worthy in some sorte merito congrui of amendment of life The Vse The vse hereof is to incite you all by all the mercies of God as euer you hope to stand before the Throne of Grace to bring foorth at the length some fruites acceptable to God profitable to men auaileable to your owne Soules that yee no longer turne the Grace of God into wantonnesse not looking vpon Faith with the eye of curiosity but hearing with the eares and heartes of obedience rather bringing good mindes then sharpe wits to Sermons that so Religion may no more flie in the ayre of your opinion but be setled in your soules to fruitfull operations Iohn Baptist you heare crieth out for Reformation a thing long prayed for and sought for in the former Ages of Idolatry sudore sanguine with the bloud of Myriades of Martyrs The last Centurie performed it but performed it so as that the Cure is become as dangerous as the disease and religion hath taken as deepe a wound in the Reformation as shee had in the deformation for in place of the hypocrisie of seeming there is brought in the impudency of neither beeing nor seeing and to cure superstition a neglect of deuotion to auoide the opinion of meriting a defect of the care of well doing to take away the superfluity there is not enough left for the necessity of the Church the faith which was wont to bee in words is scarse found in the oathes of men the Doctrine of the Church not followed the censures of the Church not feared The pride and excesse of the Clergy taken away and the pouerty and contempt of the Cleargy remaining then there were woodden Priests golden liuings now golden Priests woodden liuings The Garden of the Spouse blasted her trees blemished her branches withered her fruites vanished that as hee said No feare of God so I say no fruite for God in the land and yet who is not thought a Professor who is not thought religious It was worthily obiected to an vnworthy fellow in Rome who putting on a graue countenance in the Senate was taken vp thus Plutarch Quis te ferat aedificantem vt Crassus caenantem vt Lucullus loquentem vt Cato who can abide thee building vaine-gloriously as Crassus banqueting riotously as Lucullus and yet speaking grauely as Cato so may it bee asked who can abide that those that are as great Church-robbers as Nabuchodonosor as enuious as Haman as riotous as Balthazar as proude as Herod as disobedient as Corah should bee thought Religious or should offer to take the word of the Lord in their mouths and yet hate to be reformed My speech draweth to the close The place wherein I speake representeth that tree of Theophrastus which at euery time doth bud and blossom and beare fruit O euer let there bee found here some ripe some drawing to their ripenesse some in the flower some in the bud of hope some plentifull in fruit if there were no other motiues to incite this presence and if neither watering planting nor any other meanes would draw you yet the President of our young Cedar might draw all that make their nest vnder the shade of his Greatnesse seeing his Highnesse like to that YOVNG PRINCE is increased in wisedome and stature Esay 9. and fauour with God and men It was but the speech of a Poet Exeat Aula qui vult esse Pius that Godlinesse is no good Courtier I hope it and with the bended knees of my Soule pray for it that that position neuer take place here but that holinesse may crown this house for euer and that not onely in the Chappell and Clossetts but that the face of godlinesse may bee seene in the presence and the heart of goodnesse attend the inmost Priuy Chambers that euery one here may in euery action both publike and priuate yeeld a sauour of God and a taste of godlinesse and bring forth fruites in due season fruites worthy amendmeÌ„t of life that so this Court may bring forth encrease and God euen our own God may giue vs his blessing yea God may blesse vâ— and we all and the endes of the world may feare him and we may yeeld Glorit to the Father and to the Sonne and to the holy Ghost as it was in the beginning both now and euer world without end Amen FINIS

barrennesse the second against weakenesse the third against Pharisaicall Fainednesse The first common to all Creatures to bring forth the second proper to the best Creatures to bring forth fruit the third most proper and onely proper to the best Christians fruit worthy amendment of life It is truely obserued that the Spirituall Regeneration of the Soule is shadowed in the first creation of the worlde The Chaos in Praedestination 1. Part. the separating of light from darkenesse in Vocation the creating of the Soule in Iustification the framing of Adam in Glorification In the first there is the depth of Gods foreknowledge a darke forme that cannot bee discerned In the second Knowledge is separated from ignorance the light from darkenesse In the third the bright beames of Grace shine in the heart the Sun is created In the fourth the image of God is plac't in the Paradise of immortall ioy onely Austen this is the difference at the first God placed Adam in Paradise before hee did appoint him to worke but now he appointeth him to worke before he placed him in Paradise For when God had made a Paradise vpon earth he tooke the man and put him into it to digge it and keepe it not enioyning him to bestow any bodily labour in dressing it at that time for that was his future punishment but as Ambrose obserueth Quia primus homo lex posteritatis futurus erat Ambrose legitimi etiam in Paradiso speciem labor is suscepit Because the first man was to be a liuing law to posteritie therefore euen in Paradise hee tooke a shew of labour A labour and no labour hee had the pleasure of labour but not the labour of pleasure Paradise was his Pallace all the world his Demaines the creatures his Subiectes the Angels his seruants And he dressed and kept Paradise as Ambrose obserueth onely by keeping those good graces which God had giuen him and encreasing them continually for O Ecumenius addeth this reason that the graces of God O ecumenius as the flowers of a garden must not onely bee kept but also be dressed that they may haue not onely a beeing but an abounding because a man may haue great good things beeing in him and yet be himselfe a Garden that is kept indeed but not dressed and so bee altogether vnfruitfull for though S. Bernards position in some things bee true Bernard Praestat esse Concham quam canalem it is better to bee a Cesterne then a sluse and yet hereby many offend in retiring their labours as wel as others in obtruding them yet in Christianity Prestat esse Canalem quam Concham It is better to bee a sluse then a Cesterne for that light is no light that is not seene before men that knowledge is no knowledge that is not imparted that wisedome is no wisedome that is not discerned that faith is bare faith which is not exercised that seed is barren seed that is not fructified for vnlesse Christians bring forth they are idle and vnfruitfull in the knowledge of Christ Apelles could make Artificiall Grapes Archimides an Artificial flying Doue the Alchimist of making artificiall men but all their birthes be abortiue When God had ordained a Church at the first this was his appointment that shee should fructifie and bring forth and therefore ordered her that shee should bee euer encreased by her owne afflictions perfited by her persecutions erected by her owne dilapidations Hilar lib. 4. de Trinit by her owne teares her thirst should bee quenched by her fasting shee should be refreshed and by the bloud of her Martyrs her vineyeard should bee watered In the former time of his Church hee watered her with the bloud of beastes but in the latter time by the bloud of men making white Lillies to become red roses and then hee promised to make sinners that were as red as scarlet as white as snow now hee hath made some seruants that were white as snow to bee by Martyrdome red as scarlet and in the time of loue hath required more sacrifices then in the time of the law hee had sacrificed beasts because as Saint Ierome obserueth in his Epistle ad Heliodorum that for euery day of the yeare euen in his time Jerom. ad Helio there were fiue thousand Martyres which had shed their bloud for the truth hee that watered his Vineyearde plentifully with the springes of Caleb springs beneath the springes of the bloud of the Saints and springes aboue the most pure and pretious springs of the bloud of his Sonne how doth hee expect that this vineyeard should bring foorth fruit in due season and as Esay speaketh how hath hee hedged and gathered out the stones of it and planted it with the best plants Isai 5.2 and built a towre in the midst thereof and made a Wine-presse therein and looked that it should bring forth When hee made the world he bad that the earth should bring forth and when hee made the waters let the waters bring forth and so to the Fowles Gen. 1. and to the Fishes she s and to the creeping things and to the growing things and last of all to man Bring forth hee brought foorth all things that all thinges might bring forth to man and therefore expecteth that man should bring forth to him and as in the former birth he hath taken care to bring forth to vs So in the latter and better birth he hath vouchsafed to bring vs forth for God is our Father the Church his Spouse our mother to conceiue vs his word the seede the meanes to beget vs 1. Pet. 1.3 Gal. 4.26 his spirite the soule and life to quicken vs 1. Pet. 1.23 Ephes 2.5 his Ministers the Nurses to feede vs 1. Thes 2.7 his Gospell the milke to nourish vs 1. Pet. 2.2 that so wee may increase and grow bee able our selues to bring forth The Doctrine is that God cannot endure that any of his seruants be barren in Christianity Barrennesse was a reproach among the Iewes Doctrine much more among the Gentiles it was a naturall reproach in the Law but a more spirituall reproach in the Gospell Plato obserued Plato Pieran Hierog and Pierius in his Hierogliphics that a man is Arbor inueâ—sa a tree turned vpward his hayre of the head the roote his armes the branches and so of the rest and therefore in Scripture the godly are called trees of righteousnesse and fruitfull branches Es 61.3 the Vinetree of the Lord The trees in Gods Orchard Ioh. 15.2 as one well obserueth Esa 61.3 are eyther Palmes or Cedars The Palms beare fruit from their first growth the Cedars though they bud long before they beare fruit yet bring forth beautifull fruit That which Saint Austen in his 44. Homily de Sanctis obserueth of Mary and Elizabeth may I obserue of the Palme and Cedar De sterili seruus de virgine dominus de sterili vox de virgine

Selected quad for the lemma: spirit_n

Text snippets containing the quad