Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	sin_n	soul_n	13,963	5	5.3517	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16327	Helpes to humiliation. By R.B.	Bolton, Robert, 1572-1631.; I. S., fl. 1631-1638.	1631 (1631)	STC 3235; ESTC S115297	19,071	176

the first Act Act. 1 viz. Get a sight and survey and full apprehension of all thy vilenesse iniquities transgressions and sinnes the number and nature of them for which purpose take these three helpes Helpe 1 First keepe the eye of thy naturall conscience cleare Helpe 2 Secondly be acquainted with all the wayes thou canst possible to anatomize thy sinne Helpe 3 Thirdly take notice of the guilt of originall sin because a Christian may haue his heart locked vp more at one time then at another Helpe 1 For the first of which viz. the keeping of the eye of the naturall conscience cleare obserue First the rules of the Heathen that never did know Christ Secondly the indowments of the Heathen Thirdly the common notions of nature which were in the Heathen For the first viz The rules of the Heathen that never did The rules of the Heathen know Christ as instance in Lying besides the word of God which banisheth it from Heauen Revel 22.21 by the light of naturall reason Aristotle sayth A lye is evill in it selfe and cannot bee dispensed withall and the reason of it is this wee haue a tongue giuen vs to expresse the truth now if our tongue tell more or lesse then our minde conceiues it is against nature Ribald talking of which many make a sport and rather then they will lose a Iest they will venter to damne their soules Epictetus saith It 's dangerous to digresse into obscenity of speech Cowardize in good causes thinking it good sleeping in a whole skinne Aristotle Ethic. 3. cap. 1. that in some cases a man had better lose his life then be cowardly Drunkennesse the dayes be so drowned in impiety that if a man be not drunke every day hee will take it in a great disgrace if hee be not counted an honest man whereas Seneca sayth it is but a raging madnesse if hee should behaue himselfe so but two or three dayes as he doth when hee is drunkeÌ„ men would count him mad Mourning immoderately for losse of wife or children Sene. 100. ep Passions of anger Morall Philosophers haue many excellent rules the which if a naturall man would take notice of hee would never be so passionate for they say it ariseth first From a great weakenesse of spirit For were hee manly hee would passe by those things with scorne whereas he shewes himselfe to be of an effeminate spirit and impotent affections From selfe-loue From an over delicacy and too much nicenesse in suffering wrong From a passing proud nature being affraid to be contemned From too much credulity so that if one or two doe whisper hee thinkes they speake something hurtfull of him and is ready to breake out into rage for which passions they giue these rules That thou containe thy body and tongue in quiet That thou say over the Greeke Alphabet before thou say any thing in rage That thou looke thy selfe in a glasse and thou shalt see what an vgly creature thou art in that rage for sayth Homer his eyes sparkle like fire his heart swels his pulse beates c. so that if in this moode hee should see himselfe in a glasse he would never againe be angry The endovvments of the Heathen Secondly observing the endowments of the Heathen Instance 1 For instance Regulus the Romane being taken prisoner of his enemies the Carthaginians and vpon promise of returne if he sped not obtaining to goe home to Rome to treate with the Senate for a commutation of Captiues Carthaginians for Romanes of whom himselfe was one Comming to the Senate he gaue weighty reasons to disswade them from commutation so as chusing rather to abide the certaine cruelty of his enemies then to breake his faith and promise hee returned where hee was most cruelly vsed of them by whose example Christians might be ashamed that make no matter of breaking their promises Instance 2 Fabricius attained to that height of excellency that it was sayd A man may as soone pull the Sunne from its Spheare as that man from his honest and just dealing Instance 3 Cato was so excellent that it is sayd hee did not good for feare shame profit c. but because goodnes was so incorporated into him that hee could not doe otherwise Instance 4 Cambyses stood so stricktly against bribery that a Iudge being taken in that crime hee flayed him and set his skinne in the seate of Iustice and let his son leane thereon that hee might hate that vice Instance 5 Zaleuchus King of the Locrians made a law for adultery that whosoever was taken in that fact should haue his eyes pulled out now his owne sonne being taken in that fault first because he would not violate his own decree pulled out one of his sonnes eyes and one of his owne Common notions in Heathen Thirdly obseruing the common notions of nature which were in the Heathen as All good is to be done All evill is to be avoided Kinde is to be propagated Do as we would be done by God is to be honoured froÌ„ whence ariseth this objection namely Quaest Is not this notion extinguished in them that deny God Ans Not vtterly but it generally dwels in them so farre onely they haue vse of it as to leaue them without excuse Rom. 1.19.20 A mans life is to be preserued Now selfe preservation is soe ingrafted into the blood veines that therefore the selfe-murderer sinneth Against God the Father Against God the Sonne Against God the holy Ghost Against the light of nature Against God the Father For the first viz. thou sinnest against God the Father who commandeth Thou shalt not kill and soe thou sinnest Against the image of God in that thou destroyest it Against his Soveraignty for Hee hath appointed thee to worke in his vineyard and thou wilt rather dye c. as if hee were a hard Master that thou darest stay no longer in his seruice Thou dishonourest him and gratifiest his enemy Hee hath planted thee as a tenant at will in this earthly tabernacle and thou beatest it about thy eares Against God the Sonne Thou sinnest against God the Son for Thou art none of thine owne thou art bought with aprice this will helpe thee against the Divels temptations for when hee comes to tempt thee to that sinne say thou art an others ' and not thine owne Thou maymest Christs body in taking away a member of it Against God the Holy Ghost Thou sinnest against God the holy Ghost for Thou pollutest thy soule with blood and It is the office of the Spirit to dwell with vs and It is the office of the Spirit to invite vs to taste of the good blessings of God as Esay 51. Oh! Object but my soule is blacke with sinne Sol. c. This is the action of the Spirit to reveale this vnto thee Against the light of nature Thou sinnest against the light of nature most cowardly and against fortitude thou sinnest against the kingdome against thy neighbour thy family and

thou art mercilesse vnto for thy sin addes to their misery which they groane vnder and thou yet addest to their burden by thy sinne Thou art lyable to all the ill a man vnconverted may indure or to any sin that a man destitute of divine grace may commit as To spirituall hardnesse of heart blindnesse of minde slavery vnder thy lusts searednesse of conscience or committing the sinne against the Holy Ghost To temporall any thing that may befall any man For time to come as to be possessed of the divell c. I wish every naturall man seriously to consider this for thou dying in thy naturall estate art certainely damned and for any thing thou knowest thou mayest dye the next moment and then all things are thine enimies death which is certaine but how when or where thou knowest not Calvin sayth A man may dye a thousand wayes in one houre Some Physitians say there are three hundred diseases in the body all mortall Besides new sins haue begotten new diseases thou mayest die suddenly by an impostume thy house may be fiered and thou consumed by it thy horse may stumble and soe destroy thee a tile may fall as thou art walking and so kill thee an Adder vnder the grasse or hearbes may sting thee Canst thou promise thy selfe to see the Sun againe when it 's once sette though now thou be in perfect strength But however nature will end at length Sathan then is ready to come with his vtmost malice when thou art faint and loath to depart then hee will lay open all thy sinnes and then the very next step is The Iudgement seat of Gods tribunall where God will declare what mercy hee offered thee and the Divell will pleade to haue thee Then comes the internall separation from God and possession of those torments which are easelesse endlesse remedilesse Oh the tearing of the heart and the gnashing of the teeth that this will produce especially when you consider God every Sabbaoth stretched out his armes to imbrace you and you would not Christ offered to make a plaster of his hearts blood to cure you but you trampled it vnder your feete The holy Ghost put good motions into your heart but you rejected them the Minister hee pressed hard to haue you yeeld hut you withstood him Oh the hellish cryes that these will fetch from such an heart Fourth Act. Wherefore let this betimes begette in thee a base esteeme of thy selfe consider Helpe 1 Thou art worse then a Toad nay a Toade is a faire amiable creature in comparison of thee For first a Toad following the instinct of nature serues the Creator in its kinde it suckes vp the venome of the earth which otherwise would poysoÌ„ vs but thou art a degenerate creature Traitor who drinkest poyson out of Gods mercy to sin more against him Thou art a sworne friend to his most deadly enemy and breakest all his commandements Secondly the venome of a Toad kills but the body the poyson of sinne kills both body and soule Thirdly When a Toad dyes its misery is ended but then thy woe begins then thou wilt wish thou hadst beene any thing but a man Helpe 2 If thou hadst looked vpon that man in Math. 8. possessed with a Devill who dwelt among the Tombes went naked chaines would not hold him the Devill was soe powerfull in him thou wouldst haue thought him a dreadfull spectacle of extreame misery to haue a legion of devils by computation sixe thousand sixe hundred sixtie sixe but I tell thee thou hadst better haue a thousand Legions then one vnrepented sinne for The devill he can haue power but over the body and so he may over a Saint and had over Christ to carry him to the top of a Pinnacle but never sin like thine of obstinate and finall impenitencie was found in a sanctified man Sinne made the divell so vgly as hee is being else of an Angelicall nature onely sinne makes him odious therfore it is worse than a thousand divels yea worse than either the tongue of men and Angells can expresse All the divels in hell in thy body cannot doe the one pinnesworth of hurt for the salvation of thy soule but one sinne wilfully vnrepented of and so vnpardoned will damne it so that it were better to be possessed with a thousand devills then one sinne vnrepented of vnpardoned Fifth Act. Get an inward wounding of thine heart and bleeding of soule Where take these helpes Helpe 1 First thy heart that hath beene the fountaine or rather sinke from whence haue issued many foule streames where all ill hath beene forged all evill words raging passions wicked thoughts Now then by the rule of proportion let thy heart be a fountaine of sorrow for sinne If Christ open a fountaine of mercy for mourners let not vs be excluded for want of sorrow Helpe 2 Consider the heart of Christ he had not taken vpoÌ„ himselfe a heart of flesh but for sinne which for thy sake was tilled with that singular depth of sorrow griefe that if all the godly sorrow of all the Christian soules froÌ„ the beginning of the world to the end thereof in heauen or in earth dead or aliue were collected into one heart they could not countervaile the depth of his anguish Shall then his blessed soule fall asunder in his blessed breast assaulted with al the wrath of God and the second death Shall his soule be like a scorched hearth so pressed with the flames of Gods revenging wrath which wruÌ„g from him those bloody drops and ruefull cryes My God my God why hast thou forsaken mee The wrath of God was so fierce on him that I say droppes of blood fell from him and shall thy heart be as a stone within thy breast and never be moued Oh prodigious hardnesse and worse then heathenish ingratitude Helpe 3 If thy heart be not wounded here in some measure truly it shall hereafter be filled with such endlesse horrour that would grieue and breake ten thousand hearts to thinke on it Is it not better then to mourne a little here for sinne than to haue our hearts inlarged to indure vnto all eternity the horrour of hell Is any man so senselesse to thinke he shall goe to heaven as in a bed of downe and never be touched for his sinne which is as impossible as for thee to reach heaven with thy hand WheÌ„ Hezekiah a man perfect in all his wayes Esa 38.14 complained chattered like a Crane David roared all the day long Psal 32.3 Iob complained Iob. 6.4 The arrowes of the Almighty are within mee the venom whereof doth drinke vp my spirit Nay Christ himselfe cryed out in the Agony of his Spirit Helpe 4 If thou get this broken heart into thy breast thou shalt bring downe the glorious majesty of heauen GOD Almighty with his chaire of State to sit in thy soule for hee hath two habitations Esay 57.15 1 In heaven 2 In an

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