Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	sin_n	suffer_v	suffering_n	2,120	5	9.4937	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11006	Fiue and twentie lectures, vpon the last sermon and conference of our Lord Iesus Christ, with his disciples immediately before his Passion contained in the fourteenth, fifteenth, and sixteenth chapters of the Gospel of Sainct Iohn. As also vpon that most excellent prayer, contained in the seuenteenth chap. of the same Gospel. Preached by the reuerend and faythfull seruant of God, M. Robert Rollok, minister of the Kirke (and rector of the Colledge) of Edinburgh.	Rollock, Robert, 1555?-1599.; Charteris, Henry, 1565-1628.; Arthur, William, fl. 1606-1619.	1619 (1619)	STC 21277; ESTC S116143	255,785	280

1. vers 29. saith To you is giuen for Christ not onelie to belieue in him but also to suffer for his sake They who suffer for Christ may thinke they haue gotten a great gift Farder of this argument I marke this The hatred and loue of men is common to Iesus Christ with his members so that they who loue Iesus Christ they loue also his seruantes and they who are foes to Christ they are foes also to his seruantes But it is well to bee marked that this hatred and fauour of men beginneth euer at Christ ere euer one loue the seruant hee must loue the Master and hee that hateth the seruant hee hateth the Master first Hatest thou him who beareth the Message of Christ thou hatest Christ who sent him saye what thou wilt and thou who louest Christ thou wilt loue the silliest member of Christ Nowe I come to the fourth argument and it is from the cause which they had in hande Whatsoeuer the worlde should doe vnto them it shoulde bee for a good cause it shoulde bee for my Names sake and for my Fathers sake Hee letteth the Disciples see farder than the worlde sawe in their hatred to the Disciples for Christ in all his speaking chiefelie with the Scribes and Pharisees hee letteth them see with whome they had to doe they had to doe first with the Father of Heauen all their persecution was a misknowledging of the Father The malicious persecution of men striketh first vpon the GOD of Heauen first ere it bee on the Sonne it must strike on the Father As the Iewes then that woulde boast that they loued God and hated his Disciples had in their heartes first the hatred of the Father so nowe men will saye in the middest of the hatred of the seruantes of Iesus Christ that they loue Iesus Christ but the Spirite of Iesus Christ sayeth They lie and the ground of their hatred is the hatred of Christ Bee not deceiued I will laye downe this as a sure ground It is vnpossible for one to loue Christ or his Father and to raile vpon the seruantes of Christ This for the fourth argument wherein wee may see the first thing required in a Christian is patience Among all the argumentes to moue a man to patience this suffering for a good cause is principall for it bringeth with it great joy WheÌ„ a man suffereth as an euil doer as a thiefe an adulterer or murderer he will not suffer patiently joyfully The Lord will not let joy come of sin but if they haue joy that comes vpon the assurance their sinnes are forgiuen them which caused them to hold down their head Blessed is the man who suffereth for a good cause and the best cause is to suffer for Iesus Christ and if euer one found joy in suffering they found the greatest joy for as it is said 1. Pet. 4.14 of those who suffer for Christ the Spirit of glory of God resteth vpon them the Spirit of Christ sits downe in the soule resteth holdeth vp the soule with joy No words can teach this so wel as experience the Martyrs were witnesses herof who in most exquisit torments were patient rejoyced wonderfully what was the cause thereof Euen because that the Spirit of Christ filled their soules with joy and that joy ouercame ate vp all the pain Therfore if thou wouldest suffer look that it be for a good cause let it be for the cause of Iesus Christ that our suffering may be joyfull in laying down of this life we may be assured that we shal be transported to that blessed life Blessed saith Christ Matth. 5.10 are those who suffer for righteousnesse sake for theirs is the Kingdome of God Now lest the ignorance of the Father shold haue bene thought to haue bene a simple ignorance he saith Jf I had not come and spoken vnto them he meaneth of the Scribes Pharisees they should haue had no sinne that is If I had not reuealed the whole secret of the Father their ignorance had bene tollerable but now they haue no pretence to cloake their ignorance but their mouth shall bee closed vp Nowe yee see in these wordes howe hee bringeth this persecution of his Discilples to the head grounde First There is the hatred of the Disciples Secondly there is the hatred of the Sonne And thirdlie there is the misse-knowledge of the Father The ground of this is the bitternesse of the heart So it is called Act. 8. vers 23. when Peter speaketh to Simon Magus The ground then of ignorance was the roote of bitternesse in the heart resisting the holy Spirit From this maliciousnesse sloweth the ignorance of God the hatred of the Sonne and the hatred of the Disciples All persecution commeth of malice first and then of ignorance All the persecuters that euer were in the world were like as many blind men Indeed I grant that all persecution will not proceede in alike measure from malice and the gall of bitternesse albeit there is none ignorance but it is joyned with some malice of the heart but the malice is not alike great for in some hearts there is nothing but venome and a bag of gall and some there are who haue lesse and that persecution proceedeth of a blinde zeale more than of bitternesse Looke what Paul speaketh of himselfe 1. Timoth. 1. vers 13. hee had such a blind zeale that hee persecuted the Kirke and when he was going to Damascus he had a kinde of zeale but afterwarde when hee saw Christ hee called that zeale a madnesse and woodnesse So there is some persecution that commeth of a blind zeale some there is that commeth of maliciousnesse altogether And as these two differ in grounds so they differ in mercy also Paul 1. Timoth. 1. saith Before I was a blasphemer a persecuter and an oppressour but God had mercy on me for I did it ignorantly thorow vnbeliefe and therefore the Lord laid it not to my charge But as touching the other persecution that coÌ„meth of maliciousnesse against the holy Spirit woe to that persecuter for surely it is a rare thing for such a man to gette grace And hee who is obdured in maliciousnesse for it is the ground of sinne against the holy Ghost very hardly obtaineth saluation because with great difficultie is it rooted out of the soule Take heed there is none of vs but there is a piece of venome in vs and wee spoute out venome So wee knowing that God despiteth that venome wee should trauell to gette it away by prayer to God as we feele it for there is no power in Heauen nor in earth that can purge vs but that holy Spirit and he who hath this Spirite of Christ when hee feeleth this bitternesse in the heart will loathe at it and then he will haue his refuge to Christ Take vp in this last verse that Christ and his Gospel serueth to make the world inexcusable for their ignorance is wilfull

hee beginneth to giue an ordinance to preach after his departure as yee reade in the 28. Chapter of Matthew vers 19. Before he lay downe the ordinance hee premitteth some words to prepare the hearts of his Disciples to accept of it J haue chosen you and ye haue not chosen mee therefore I haue ordained yee should goe out and bring out fruit As the Lord would say I haue chosen you to be Apostles to me before yee thought such a thing I sought you first and ye sought not mee I preuented you and so this office is of my grace there is no cause in you but the whole is ascribed to mee Was Peter seeking Christ when hee was fishing Was Matthew seeking Christ when hee was sitting at the Table with the Publicanes Matth. 9. vers 9. Had Paul any mind of Christ when hee was going to Damascus to persecute the poore Saincts of God It is a good thing to knowe howe much Paul acknowledged this grace Looke the first Chapter to the Gal. vers 15. When it had pleased the Lord to separate mee from my mothers wombe he called me by his grace to reueale his Sonne to me that I might preach him amongst the Gentiles See in howe pitthie words he setteth it downe The ground of Pauls calling was the good wil of God and higher the eternall separation of him from his mothers wombe and last hee commeth to the grace of God But this is the thing I marke We see the Lord he groundeth his ordinance to his Disciples vpon his owne free grace In election the Lord will haue all our calling to depend vpon his mercy only hee will haue his grace to preuent vs. I am founde of them who sought me not Who dare say I sought the Lord before he sought me He will be the first caller of vs to the end that he should haue a right to command vs what hee pleaseth Another ende that hee commanding vs to doe it with our whole hearts wee should giue obedience and say Lord I will answere thee Bee not deceiued the Papists are full of vanitie they labour to set vp men with pride to disobey God that doctrine they teach maketh men proude for when they speake of workes of preparation before their calling and of a free-will when they are called whereto tendeth this doctrine but to bereaue God of that power hee hath ouer vs Let this enter into our hearts once We haue not all our grace of God the Deuill seeketh no better they thinke not that they are altogether debt-bound to God and if they doe him any seruice they thinke he is in their common The way to keepe our hearts in humilitie and to dispose them in lowlinesse is to thinke nothing of our selues they that thinke that they haue nothing in nature but rebellion and hatred of all grace they ascribe all to God and prayse him and they will say Lord seeing I haue no grace except thou giue mee it and if thou bid mee suffer I will suffer ten thousand deaths But weigh the words In these words that they should goe and bring out fruit hee alludeth to the Vine tree what is that to bring out fruite that is they shall vantage and win soules to God and of all fruites it is the best to win lost soules to Iesus Christ to dwell with him in Heauen to drawe them out of that damnation he ordaineth that they should not begin only but that their fruit should abide that is they should continue all the time of their life to win soules to Iesus Christ and should continue vnto the ende Nowe knowe this It is not enough in any calling once co begin to doe well to fructifie but there must be perseuerance to the end the ende of all our well doing must bee with our last ende Let our labours in this life and our life goe together At all seasons a tree will not bring out fruite but it is required in a Christian that hee bring euermore out fruit at all times they haue no season by another And as this is requisite in all men so chiâ—fely is it requisite in them who are called to the Ministerie that they bee winning soules and aye doing good one way or other no rest for a Minister but of all men it is most requisite that hee doe good Paul sâ—â—th 2 Timot. 4. vers 2. Preach the word in season and out of season that is no rest for thee Timothie And truely the Apostle Paul himselfe aboue all others preassed and endeuoured in hiâ— calling in the Ministerie to be faithfull and hee thirsted so earnestlie for that high price of Gods calling that he neuer looked behind him but aye ran till he came to the ende of the race and when hee came to the ende he saith I haue ended my course Now that man is happie in this life that layeth this grounde There is no resting for mee heere I must not sit downe I am in a course going to Heauen and so with an holy courage goeth forwarde running on in his pilgrimage for in the ende hee shall get that Sabbath day of rest and he shall eate sweetlie the fruits of his trauels But if thou restest in this life and wilt not labour in thy calling in this life and seekest thy rest in sinne for let him sitte ydle he shall rest in sinne and wickednesse thou shalt not get rest afterwarde There is no soule that will sit downe in the race that shall rest with God in the Heauens Alace we set not that crowne of glorie before our eyes and that is the cause wee runne not but blessed is that soule that will take paine In the end of the verse to mooue them to doe well in their calling he giueth them another argument Whatsoeuer they should aske in his Name they should get it The world wanteth grace for fault of asking So the Lord would saye Goe forwarde and what yee shall aske in my Name at my Father for without faith in him wee will not be heard he will giue it you The Lord obscurely would meete a doubt It is hard for vs to doe well in this worlde howe many impedimentes are in man and howe many without him And so ere thou doe any good these must bee remooued So they might haue said It is hard for vs being so few to goe out into the world it is hard for vs to begin and farre harder to perseuere To this hee answereth Aske at my Father in my Name and whatsoeuer ye shall aske in my Name yee shall get it Well doing is gotten by begging and he or shee that will begin to doe any good turne must beg it at the handes of him who hath grace to giue So well doing beginneth at prayer and continuance in well doing dependeth vpon continuance in prayer Thou who wouldest continue in well doing be aye praying and aye asking Paul Ephes 6. vers 18. exhorteth the Christian man of euery ranke to stand continuallie in Armour

you also if they haue kept my word they will also keepe yours 21 But all these thinges will they doe vnto you for my Names sake because they haue not knowne him that sent mee 22 If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloake for their sinne 23 Hee that hateth mee hateth my Father also 24 Jf J had not done workes among them which none other man did they had not had sinne but now haue they both seene and haue hated both mee and my Father 25 But it is that the worde might bee fulfilled that is written in their Law They hated mee without a cause 26 But when that Comforter shall come whome I will sende vnto you from my Father euen the Spirit of trueth which proceedeth of the Father hee shall testifie of mee 27 And yee shall witnesse also because yee haue beene with mee from the beginning AFter the Lord Iesus beloued in him hath giuen sundry exhortations to his Disciples at last in the 16. vers he giueth a direction to them that after his ascension to Heauen they should passe out into the world and teach all Nations baptize them The words here are that they should go bring out fâ—uit that is win soules to the kingdome of Heauen Secondly he sets down the ground of his ordinance he sets downe what right he hath to giue it I haue chosen you ye haue not chosen me saith he I preuented you when there was no such thing in your mind therfore I haue just right to giue you this ordinance After he hath giuen this ordinance he begins to furnish them inarme theÌ„ against the time they shold passe out the first piece of armour was prayer they shold pray to the Father But how In his Name Look they heart in prayer be grouÌ„ded by faith in Iesus Christ The next piece of their armour is loue chiefly that loue which euery one should beare to another they ought not only loue him whom they teach but the fellow labourers should loue mutually when the fellow-labourers agree among themselues then the work of the Lord goes forward pleasantly The third piece of armour is patience that they should suffer patiently all the hatred of the world Now he insisteth vpon this place and vseth sundry arguments The first he had was from his owne example hee saieth Haue they not hated mee before you then why should yee take it heauily that the worlde hate you for the seruant is not greater than his Master I goe forward In the beginning of this Text we haue the second argument whereby the Lord moueth his Disciples to beare patiently the hatred of the world If yee were of the world the world would loue his owne saith he but because ye are not of the worlde but I haue chosen you out of the worlde therefore the worlde hateth you The meaning is this in effect If the world hate you it is a good token that I haue chosen you out of the vvorlde and relieued you from that damnation which ye were subject to Ye see in this argument when the world loueth any man certainlie it is a token that there is little good in that man for the wicked worlde ordained for damnation will loue no man without a cause except it find a conformitie with it And as Paul saieth Rom. 12. vers 2. except it find a likenesse in humour and affection it will not loue a man It is true wicked men will loue a good man but neuer for any good neuer for Gods cause but for some particular respect as kinred alliance blood or some policie But for a good cause wicked men will neuer loue a good man By the contrarie when the worlde hateth a man it is a token there is some good in that man Ere euer the worlde beginne to hate a man God loueth him Ere euer the worlde beginne to shoote that man out of the worlde the Lord hath exempted him out of the worlde It is true indeede the worlde will hate a wicked man as a man who doeth great and horrible murders committeth adulterie and incest c. but the worlde will neuer hate wickednesse for wickednesse cause because it is an offence to God but for some priuate hurt and dammage as because he is noysome to the Common-wealth and troublesome to the peace of the Countrey and such like This same which I speake of men may bee well drawne to Religion That Religion which the multitude of the worlde runneth after is not most to be approued No the Lord saue me from it Neither that Religion which the world detesteth is to be rejected No the hatred of the Deuill and of the world is a good to ken When the world hateth godly men there is matter of patience and of joye and it is a sure token the hatred of the worlde shall not so soone touch the heart but as soone the Lord shall meet it with his loue and the greater the hatred bee the greater shall the loue of God be Rom. 5. vers 3. Faith worketh patience patience experience to wit of the fauour and loue of God which hee saith afterward is shed abroad by his holy Spirit into our hearts I goe forward The third argument Remember saieth the Lord the word that I saide to you The seruant is not greater than his Master Looke what they did to me they will doe the same to you As hee would say It may suffice you to be in that estate that I was in before you for why yee are but seruantes and I am the Lord and therefore it may suffice you well to bee in that estate that I haue bene in before you He calleth them to remembrance of that word which he spake before in the 13. Chap. and 16. vers when he exhorted them to humilitie Would any man or woman after the example of Christ be humbled lowly and obedient and patient let them euer holde their eyes vpon Iesus Christ and vpon that highnesse and Lordship wherein hee sitteth at the right hand of the Father and then when thou seest howe high hee is looke downe to thy selfe and thou shalt see the fardest that thou canst claime to is this To be but his seruant though thou werest a King and woe be to thee if thou be not a seruant of Christs Then looking vp to Christ and downe to thy selfe reason thus Hath my Lord who is aboue me suffered many things patiently shall not I who am a seruant suffer something patiently And then the soule shall say Suffer patiently for him and I shall count it honour to be partaker of his suffering for of all the honours of the world it is the greatest to suffer for Christ Were not the Apostles blythe while they suffered for Christ Reade Act. 5. vers 41. there it is said They departed from the Councill reioycing that they were counted worthie to suffer rebuke for his Name Paul Phillip

grorifie God fie on that fleshe that will not glorifie God but will ascribe any thing to himselfe and will stand vp and say I did this or that fie on thee that wilt say so and wilt not honour him who hath honoured thee Beware to speake any thing that may derogate to the glory of God and not only in deede but also in word glorifie him that they who heare you speake may glorifie God thorow your speach and by your example Now hauing spoken of the ground we come to the benefite of life euerlasting it selfe As before wee heard the glorifying of Iesus Christ serued to the glory of the Father so we haue now that the glory of Iesus serueth also to our glory So ye may see of what importance is the glory of Iesus Christ the fairest fruites that euer were follow on that glory thorow his glory glory commeth to the Father and life to the world The chiefe two things in the worlde are The glory of God and the saluation of the Kirke which both proceede from the glory of Iesus Christ Life euerlasting marke it well it commeth and it floweth of the glorious life of Iesus Christ when hee rose from the dead all our life is by the rising of Iesus Christ from death to life What is this life euerlasting or the Spirituall life which wee haue It is but a little sponke that floweth from that fulnesse of that glorious life which Iesus Christ liueth in the Heauens at the right hande of the Father And this quickening Spirit which euery one of vs receiueth in sober measure is nothing but a portion of that Spirit of life which is in Iesus Christ hat is in him in all superaboundance and aboue all measure Wee in the Kirke his members haue the Spirit of life flowing from him in some measure Paul in the 6. Chapter to the Romanes vers 5. hath a notable sentence concerning this matter If wee bee planted with him in the likenesse of his death wee shall bee planted with him in the likenesse of his life meaning that this mortification of the olde man commeth by the vertue of the death and Crosse of Iesus Christ and this newe life commeth by the vertue of his Resurrection and life And in the first Epistle to the Corinthians Chap. 15. vers 17. Jâ— Christ had not risen from the dead wee had yet lyen still in our sinnes So then wouldest thou haue one of the chiefe arguments to knowe whether Christ hath died for thee or not if thou knowest not this thou knowest nothing descende downe into thine heart and see if thou findest in any measure that foule and cankered nature slaine into thee that thou bee dead to sinne if thou finde it thou hast cause to bee blythe for thou hast a sure warrande that the Lord Iesus hath died for thee for if hee had not died for thee thou hadst not had anie mortification of sinne Then wouldest thou knowe if the Lord Iesus hath risen from the death as Paul speaketh for thy justification Looke if thou hast anie part or that spirituall life Woe is to that soule that feeleth no life no spirite no quickening c. for that soule hath no warrande that euer Christ rose to justifie or saue it Therefore as yee woulde knowe if Christ hath died or risen for you looke your warrande and if yee finde anie mortification or anie sense of the Spirite then bee sure yee haue a warrande But and if thou findest it not say not that Christ died for thee thou hast no warrande of the death and resurrection of Christ for thee What is this wee are doing Wee are seeking busilie Charters and Euidentes for Landes and Liuinges and earthlie possessions but seeke a warrande for Landes and all the worlde as thou wilt shame shall come vpon thee if thou wantest the warrande of life euerlasting Now in the next vers This is life euerlasting to know thee to be the only true God and whome thou hast sent Jesus Christ In this vers marke it hee letteth vs see the necessitie there is in glorifying of him if euer such a thing should be that one who is chosen should be glorified for hee reasoneth after this manner Father thou knowest what is life it is a knowledge of thee and of mee whom thou hast sent but except I bee glorified the worlde cannot know thee nor mee therefore Father except I bee glorified there is no life for the worlde So there is the necessitie of the glorifying of Christ to get life euerlasting because there cannot be knowledge of God without Christ and except he be glorified But to consider these wordes more norrowlie hee sayeth This is life to knowe thee to bee the onelie true God not onelie to knowe thee to bee God but to knowe thee to bee the onelie God that is to put a difference betwixt thee and the Idole gods of the Gentiles This excludeth not the Sonne and the holie Spirite but hee respecteth the time for before the comming of CHRIST the Gentiles were not called but the worlde was full of Idoles and men were blinded with errour and ignorance Nowe see what is life there are manie that will speake of life euerlasting and yet they knowe not what it meaneth Life euerlasting standeth in a sight and in a knowledge if thou be ignorant thou shalt neuer gette life It standeth in the light of the mind thou art full of darknesse and that darknesse must bee out and light must come in ere thou gettest life But it standeth not in the knowledge of euery thing many one seeketh knowledge but run where thou wilt to seeke knowledge if thou seest not him who is the Fountaine of life from whome all life floweth thou knowest nothing I meane not of a bare knowledge for if thou haue no more it shall not auaile thee but with the knowledge thou must haue faith in thine heart to drawe out life out of the Fountaine of life Who is the Fountaine of life It is the Father of Iesus Christ who is the Fountaine of all life the life which the Sonne himselfe hath commeth out of that Fountaine as Christ himselfe confesseth in the fifth Chapter of this Gospel The Father hath giuen to the Sonne to haue life in himselfe Then all the life of the Angels and all the life of the creatures and all our life spirituall or naturall floweth out of that Fountaine So except a man or woman get a sight of the Father and of the Lord Iesus they cannot gette life Lord if it bee not a great thing to gette a sight of him For as the Apostle sayth to Timothie Hee dwelleth in a light that hath none accesse That deepnesse of light which hee dwelleth in is wonderfull yea incomprehensible and there is no knowledge of the Father without the Sonne if thou seest not the Sonne thou shalt neuer see the Father and so thou shalt neuer see life Awaye with that dreame of the Iewes and

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