Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	life_n	quicken_v	5,163	5	10.2542	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60177	Diverse select sermons upon severall texts of holy scripture preached by that reverend and faithfull servant of Jesus Christ, D. James Sibald ...	Sibbald, James, 1590?-1650?	1658 (1658)	Wing S3718; ESTC R33841	162,247	196

hearers because of new they were againe instructed the mysteries of christian religion For it was presumed that they who had so grievously fallen had never rightly learned these heavenly mysteries and therefore were taught againe especially concerning the terrour of GODS Iudgements against sinne that they might the more willingly undergo what was injoyned them This done they were received to their repentance wherein for diverse years somtimes for seven more or lesse according to the greatnes of their offence they were exercised with most laborious works of humiliation and mortification TERTUL in the 9 chap. of his book of repentance saieth That they did humble themselves in sackcloth ashes they did lye prostrat upon the ground they did nowrish their prayers with fasting they did weep mourne and cry to GOD and did humblie beseech pastors and all faithfull people to pray for them S. CYPRIAN speaking of this same matter sayeth to them that had fallen That it behoved them to pray earnestly to passe over the day in sorrow to spend over the nights in mourning and teares to humble themselves in sackcloth aud ashes to despise the garment of the body since they had cast away the garment of Christ and to despise the food of the body since they had eaten at the table of the devil they thought not that such works of humiliation could merite any thing at the hand of GOD but they were injoyned as means appointed by GOD to promove unfeigned sorrow and detestation of their sinne which men after great faults especially do not ordinarly attaine unto without those exercises of fasting prayer and humiliation They were injoyned as means of mortifying those carnall lusts whereby they had been stirred up or whereby thereafter they might be stirred up to offend God and as expressions of their sorrow for their sinnes and just indignation against themselves because of their sinnes that so God through Christ might be moved to have pitty upon them that good christians might be assured of their unfeigned conversion and that all who did behold might be edified by their good example as they had been before offended by their fall When all this was done they were not yet admitted to the participation of the holy sacrament of the Body and Blood of our LORD but after a good space of time wherein they had given full proofe of the trueth and sincerity of their conversion Neither was it only those of the meaner sort who did subject theÌ„selves to these ecclesiastical bonds two christian Emperours submitted themselves thereunto The first was Philip the first christian Emperour of whom ye may reade in the sixt book of Eusebius his ecclesiastical historie That when he would have come to the participation of the holy mysteries the bishop to wit Fabianus debarred him refusing to admitt him therunto because of his lowd life till he had made satisfaction by publick repentance which he yeelded unto The second was the glorious Emperour Theodosius He as ye may reade in the 5 book of Theodoret his ecclesiasticall historie 17. chap. after a great murther committed at Thessalonioâ— by a rash commandement of his being come to Millane wher S. Ambrose was bishop and intending to enter into the Church and communicat was encountred by S. Awbrose without the Church who freely told him of the grievousnes of his sinne and that though he was an Emperour yet was subject to him who is the LORD of heaven and earth and that those whom he had killed were partakers of that same nature with him and made according to the Image of GOD aswel as he With what eyes saith he can thou behold this temple or how can thou trade upon this holy ground how can thou stretch out these hands embrued with blood or open that mouth which hath commanded so much innocent blood to be shed to receive the sacred Body and Blood of Christ depart therfore said he and adde not a new sinne unto thy former sinne but accept of these bonds wherewith he that is LORD over all hath commanded thee to be bound for these bonds have a power to put away the disease and to restore health unto thee againe The good Emperour hearkned unto him and returning did give himself to mourning and humiliation after he had been excercised thus eight moneths the feast of the nativitie of our Saivour was come in which he begane most grievously to mourne and weep being demanded of one of his chief courteours Ruffinus why he did so alace said he you understand not the evils wherein I am Servants and beggers have accesse to the House of GOD but I am debarred both from the Church Heaven For I remember that sentence of our Saviour Whatsoever ye shall binde on earth shall be bound in heaven Afterward when he was admitted by S. Ambrose the historian saieth That when he entred into the Church he did not stand nor kneel praying but that he did fall down upon the ground saying these words of DAVID My soul cleaveth unto the dust quicken thou me according unto thy word and began to strick his face and to rive his hair and to water the ground with his teares If so great so glorious an Emperour disdained not in such a manner to submitt himself to ecclesiasticall censure is it not strange that every one almost now who is any thing in their own eyes disdaineth to embrace this remedie which Christ hath appointed for grievous offenders S. AUGUST speaking of this purpose saieth in the 49. Sermon of his book of fifty homiles Let no man say I will transact secretly betwixt God and my self I shall have sorrow in mine heart c. Then saieth he The keyes of the kingdome of heaven were given in vaine and in vaine it was said whatsoever yee binde on earth shall be bound in heaven Shal a Senator saieth he be ashamed to do that which the Emperour Theodosius did shall a craftsman or a merchant be ashamed to do that which so glorious an Emperour did I come now to the other sort of excommunication whereby men are bound This is the greater excommunication which is a most fearfull and dreadfull anathema eurse By it a man is wholly separated from the communion of the faithfull in meetings in prayers and in all other sacred fellowship such an one is fully cast out of the Church and cut off from the body of Christ as a rotten and corrupt member by reason wherof he is subjected to unspeakable evils For if he be so cut off from Christs Body he can no more be partaker while he is in that estate of the vitall and saving influence which cometh from Christ the HEAD Being separate from the Body of Christ he can no more have his Spirit then a member of the body cut off from the rest can be quickned with that soul which giveth life to the rest of the body and if a man have not the Spirit of Christ he is not his Such an one

tremble Suppose all the people of the world conspired against thee these three words stedfastly believed the Lord reigneth is enough to give thee comfort and courage Whatsoever injuries are done this Lord seeth and will redresse and revenge in his own time The Lord reigneth saieth that same DAVID Psalm 93. His throne is established the floods haue lifted vp O Lord the floods haue lifted vp their voice the floods haue lifted vp their waves The Lord on high is mightier then the voice of many waters yea then the mightie waves of the sea But it may be thou will say to me how cometh it to passe thâ— that the servants of this great King are so many wayes afflicted and troubled Consider I beseech thee that in al thy afflictions he hath a supreame hand Now all that thou hast is his he may do with his own what he will Thy wealth thy promotion thy children yea thy life is his he gave all he may take back againe all when he will These things he hath but committed unto thee reserving stil the dominioÌ„ of them to himself therfore may require them back againe at his pleasure Beside I appeale thy own conscience did ever any thing befal thee so grievous in thy life but thy sinnes deserved as much yea a thousaÌ„d times more lastly consider that as he is a most absolute so he is a most Gracious Lord and most wise who dealeth with us so here as he knoweth is most fitting for our eternall well He looketh not only to that which is present but also to eternitie and afflicteth us here that hereafter it may be well with us for ever We are Iudged by the Lord that wee perish not with the world Secondly the consideration of this great dominion of God it giveth us confidence to put up the second petition of the PROPHET and to say with him turne thou us O Lord and we shal be turned This great Lord and King hath power of the soule spirit aswel as the body can work upon it no lesse then upon the body the power of earthly kings reaches no further then the body they cannot draw the heart effectually and infalliblie but God can subdue the heart unto his scepter and can make them that were averse and unwilling to be a willing people Psalm 110. He can enlighten the minde create a clean heart and renew a right spirit He can take away the hert of stone and give us a heart of flesh he can put his spirit within us and cause us to walk in his statutes and keep his Iudgements Paul was a persecuter but no sooner did the heavenly light of this great Lord shine upon him no sooner did his hand touch his heart but he cryed out Lord what will thou haue me to do Before he was his enemie persecuter now his obedient servant and acknowledgeth him to be the Lord and seeketh no more but to know what he would haue done or what he would have him to suffer professing that he was ready to obey So albeit thou have turned away from this Lord yet dispaire not he is so infinitely good and powerfull that he can and will turne thee back againe to him if thou seek it of him as thou ought Which the Lord grant unto us and that for the merits of Christ Iesus To whom c. SECOND SERMON UPON Lamentations of JERIMIAH Chap. V. Vers 19. Thou O Lord remainest for ever and thy throne from generation to generation Vers 20. Wherefore dost thou forget us for ever And forsake us so long time Vers 21. Turne thou us unto thee O Lord And we shall be turned renew our dayes as of Old The holy Prophet in these words as we said before presenteth to God a fervent prayer for his church of whose distresse he had made a most pittifull complaint in the words preceeding He prayeth for two things first that God would restore his favour and the former fruits thereof unto his people This he seeketh first secretly by a loving expostulation wherefore dost thou forget us for ever c. And thereafter expresly and directly renew our dayes as of Old The second thing which he prayeth for without which the first could not be had is their conversion or turning againe to God Turne thou us unto thee O Lord And we shall be turned The ground of these petitions of his confidence to be heard in them is set down in the first verse and it is Gods own nature and the perfections thereof Thou O Lord c. Here three things are ascrived to God First immutabilitie Secondly a dominion and kingdome Thirdly eternitie which belongeth to himself and to his kingdome Thou O Lord saieth he remainest for ever and thy throne c. Of the second and first we haue spoken already let us come now to the third Which we shall handle in this order first we shall show what this eternitie is Secondly that it belongeth both to God and his kingdome Thirdly we shall give you the uses of this doctrine To come to the first yee are to understand that the eternitie of God which is the only and properly so called eternitie is not a thing diverse from his nature or essence There is nothing in God which is not God and one and the same with his divine nature So the eternitie of God is nothing else but this own divine essence or existence considered as it abideth persevereth indeficiently unmeasurably without beginning or end Wee cannot conceive this indurance of God but with a reference to the time of indurance of the creatures as we cannot conceive the immensitie of God but with a reference to a bodily space wherein the creatures are or may be and therefore the eternitio of God as conceived by us includeth a reference to the duratioÌ„ continuance of other things whereas in it self it differeth from them infinitelie For the more particular understanding of this point ye are to consider that the eternitie of God hath three notable properties First it is such a duration that hath neither beginning nor end but is altogether unmeasurable time may be measured and is measured by our minds and used as a measure of the continuance of other things It had a beginning and since the beginning of it 6000. years are not aâ— yet past But if we should go beyond this time 100000. years yea millions of ages we should come infinitely short of Eternitie which hath no beginning at all So time shall haue an end but if we go beyond that end as many millions of ages as there are stares in heaven pickles of sand on the sea shoar drops of water in the ocean yet are we infinitely short of the length of eternitie which hath no end at all So it is an indurance simplie and altogether unmeasurable The second propertie of it is that it is such an indurance as hath no fluxe in it no

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