Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bread_n	eat_v	lord_n	9,045	5	4.7478	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01739	Tvvo sermons vpon 1. Peter 5. vers .8. and 9 Wherein is shewed that the diuell is to be resisted only by a stedfast faith, how soeuer he commeth either against soule or body: and that whosoeuer hath once attained the true and liuelie faith, it can neuer be vtterly lost, but he is sure to get the victorie. By M. George Giffard, Preacher of the worde of God at Mauldon in Essex.	Gifford, George, d. 1620.	1597 (1597)	STC 11871; ESTC S112185	45,095	88

not al the branches that in me bear fruit but euery branch in me that beareth fruit he purgeth that it may beare more fruit So that we may conclude that there are none of the reprobate that haue the true and liuely faith for if they had they shoulde bring forth fruit and so remain for euer in the vine Againe whosoeuer knoweth that hee bringeth foorth fruite hee may be assured that he shal continue in the vine for euer hee shall neuer perish Also Christ saith I am the breade of life hee that commeth to me shall not hunger in any wise and he that beleeueth in mee shall neuer thirst This is the will of him that sent me that euery one that seeth the sonne and beleeueth in him may haue euerlasting life and I will raise him vp at the last day I am that bread of life your fathers did eate Manna in the wildernesse and are dead This is that bread that came downe from heauen that if anie man eate thereof he should not die I am the liuing bread which came downe from heauen if any man eate of this bread he shall liue for euer He that eateth my flesh and drinketh my blood hath eternall life This is that bread which came downe from heauen not as your fathers did eate Manna and are dead he that eateth of this bread shall liue for euer Ioh. 6. ver 35.40.48.49 50.51.54.58 From these Scriptures wee may drawe most firme conclusions that not any one of the reprobate euer haue or can haue the true and liuelie faith but that whosoeuer beleeueth he is assured of life eternall Christ teacheth that hee is the bread of life and that whosoeuer eateth of that bread he shall liue for euer It is not possible that any man should eat of that bread and yet not liue for euer Euery one that beleeueth in him I speak of that liuelie faith which as the hand apprehendeth Christ and by which we receiue him and his benefites doth eat his flesh and drinke his blood He that beleeueth in mee saith hee shall neuer thirst for let any maÌ„ shew a reason why some that beleeue in Christ doe eate his flesh and drinke his blood other some hauing the same liuely faith doe not What will they say that the reprobate damned so many of them as euer come to haue the true and liuely faith according as they imagine do indeede eat the flesh of Christ drinke his blood and so for a time be made liuely members of Christ euen flesh of his flesh and bones of his bones as the Apostle speaketh Ephes 5. ver 31 If they doe not eat his flesh drink his blood then haue they not the faith remooue that effect and the cause is remooued If they will not abhor so wicked a speech but affirm indeed that the reprobate doe eate the flesh of Christ so many of them as haue the liuely faith then let theÌ„ see how they ouerthrow also the whole force of the argumeÌ„t of Christ by which he proueth that the Manna was not the bread of life but that he himself is the bread of life Your fathers saith he did eat MaÌ„na in the wildernesse and are dead If any man eat of this bread he shal liue for euer How standeth his argument consider of it I pray you Your fathers did eat Manna in the wildernesse and yet are dead in their sinnes they are dead in the spirituall and eternall death for of that death hee speaketh seeing they also which eat the flesh of Christ doe die the naturall death therefore Manna was not the bread of life that commeth downe from heauen For that which some did eat of and yet did die eternallie is not by any meanes the bread of life And how doth hee prooue that hee himselfe is the bread of life I am the breade which came downe from heauen if any man eate of this bread he shall liue for euer Thus standeth his reason Whosoeuer eateth the flesh of Christ he shal liue for euer therefore the flesh of Christ is the bread of life If they shall now say some of the fathers in the wildernes did eate the Manna and yet died in their sinnes it cannot be denied and thereupon Christ doth affirme that Manna was not the bread of life that commeth downe from heauen and then adde their owne saying which is this some doe eate the flesh of Christ and yet do die in their sinnes what will then followe if this reason do stand in force Your fathers did eat Manna in the wildernes and are dead therefore Manna was not the bread of life Then shall not this also follow Many doe eat the flesh of Christ and yet are damned therefore the flesh of Christ is not the bread of life Thus it is euident that such as do affirme that any of the reprobate haue the liuelie faith doe gainsay Christ and ouerthrow the force of his argument To proceede what can be more firme to proue that the reprobate cannot haue the true liuely and iustifying faith then that which Saint Paul hath written Where this ground is first to bee laide that whosoeuer he is that hath the true iustifying faith he hath the spirite of sanctification the spirite of adoption for thus the Apostle conioyneth them wherein also after that yee beleeued yee were sealed with the holy spirit of promise which is the earnest of our inheritance vnto the redemption of the purchased possession vnto the praise of his glorie Ephes 1. ver 13.14 Is there any so absurd as to hold that a man is a liuely member of Iesus Christ as euery one is that hath the liuelie iustifying faith and yet hath not that holy spirite of promise that spirite of adoption that scale and that pledge If they will say that the faith which the reprobate doe attaine vnto is without this spirite of adoption or without this seale or pledge then doe wee holde with them and then doth it follow that the faith of the reprobate is not the true iustifying and sanctifying saith which purgeth the heart Act. 15. But if they shall say that the reprobate are for a time partakers of the spirit of sanctification euen of that spirit of adoption then will there diuers right wicked consequences follow which are to be banished far froÌ„ christian religioÌ„ For first touching the spirit of adoption see what the Apostle saith As manie as are led by the spirit of god they are the sons of God For ye haue not receiued the spirit of boÌ„dage again to fear but ye haue receiued the spirit of Adoption whereby we crie Abba Father That same spirite beareth witnesse vnto our spirit that we are the sonnes of God Rom. 8.14 15 16. If anie of the reprobate be led by the spirit of God or be at anie time sanctified then hath not S. Paule here said true that as manie as are led by the Spirit of God they are the sonnes of God Some of the reprobate

praie swalloweth them vp vnto eternall captiuitie But there is great force in euerie worde to expresse vnto vs this danger and therfore I will handle them particularlie Your aduersarie Saint Peter propoundeth vnto vs an aduersarie and what doe men looke for at the handes of a deadly aduersarie but all the harme and mischiefe that he can worke them and therefore each man hath an eie to his aduersarie to beware of him that hee catch him not at any aduantage Now this aduersarie which is here propounded doth so burne in extreame hatred and malice against God and against all mankind that it is giuen vnto him as a proper name for in the Hebrue tongue he is called Satan which is as much as to say an aduersarie For he is the aduersarie as I may say of aduersaries or the chiefe of all other There is no way of reconciliation to be sought with him there is no truce to bee made nor yet any mitigation of his cruell furie to be looked for but we may be sure of all the mischiefe and harme that hee can any way doe vnto vs make full account of that There is no pittie or mercie with him neither is he any way to be trusted for he is a lyar he is a deceiuer hee is a Diuell Your aduersary the diuell As hee is called Satan in the Hebrew tongue so is he in the Greek tongue called Diabolos which we call Diuell it is as much as to say one that doth accuse one that with cauillation doth depraue lay crime Look what is best done that doth displease him most he is nothing but falshood and lies as I said heere is no trusting here is no way or hope of mitigation of his cruell rage But it may bee obiected seeing the multitudes of nations and people vpon the earth are so many how can one Diuell put all in danger for Saint Peter speaketh as it were but of one Diuell While he is in one countrie he cannot be in another and while hee is dealing with one man another then goeth free For answere vnto this we are to vnderstand that S. Peter speaketh as of one diuell not because he is but one for the holie scriptures do teach that there be multitudes and as it were Armies of Diuels which doe compasse vs about seeking our vtter destruction wee reade in the Gospell of a legion of Diuelles which did possesse one man as it is sayd they were manie But S. Peter heere speaketh as of one because there is but one kingdome of Satan one prince of darknesse that kingdome is not diuided Satan is not diuided against Satan as our Sauiour teacheth Mat. 12. They doe all deale in one busines one doth not enuy another one doth not hinder or let another but further what they can and so they ioyne all together as if they were all but one Diuel The bond which doth tie them togither in this consent is that cruell malice and hatred wherewith they burn both against God man So God may bee dishonored and blasphemed it pleaseth them by whomsoeuer it be done so men may bee brought to damnation they care not which of them preuaile most If one of them doe as it were halfe preuaile to cast downe a man to perdition and another do finish it vp they contend not who hath done most There needeth no praise or commendation in that kingdome to pricke any forward neither any threatning to the negligent all are caried with a vehement heat to do their vttermost There is no man free then from the assaults and temptations of Diuels they seeke to deuoure euery soule Let no man imagine that hee can bee drunken in minde and so lie asleepe and yet be free from danger He that will escape must be sober and watch for a multitude of Diuelles compasse vs about It is sayd further As a roring Lyon We are very fast asleep if this roaring cannot awake vs and cause vs to be sober and watch especiallie if we consider why he is said to roare It is written Psal 104. vers 21. The Lyons roaring after their praie doe seeke their meate at God Wherby it doth appeare that the Lyons being very hungrie and greedy they roare after their praie and therfore to expresse how greedily Satan doth hunt after the soules of men how hungry he is for to deuour them he is likened vnto a roaring Lyon which seeketh his praie This comparison sheweth that hee is verie terrible for a Lyon is a mighty beast and being so hungrie and greedie that hee roareth for the praie it much increaseth the terror The diuel then is here set forth vnto vs to be mightie in as much as he is likened to a Lyon and verie hungry greedy in deuouring the soules of men in that he is likened to a roaring Lyon Who then that is wise wil make himself druÌ„ken in mind with cares and pleasures and lie sleeping when such a terrible enemie seeketh to deuour him And now it may be demaunded what is the cause that the holy Ghost doth set him foorth vnto vs to bee so mighty and so terrible the cause is manifest wee are secure we are negligent we are ready to sleep our minds are ouerwhelmed and drowned in all lustes and carnall pleasures as if there were no danger at all such is our extreame madnesse And that is the cause why the Scripture in other places also describeth the diuell to bee so horrible Saint Paule calleth the Diuels Empires and powers the rulers of the darknesse of this worlde and spiritual wickednes in the high places And sheweth that the Diuelles haue their fierie dartes with which they seek to pearce through slay the souls of men Ephe 6. ver 12.16 What a dreadful monster is he set foorth to be Reu. 12. Hee is not only likened to a dragoÌ„ but also a most huge gret one yea so moÌ„strous great that he casteth forth a floud of waters out of his mouth his tail casteth down the third part of the stars of heauen He is not only a most monstrous great Dragon but also fiery red burning with hatred with crueltie blood Full of deep subtilties for he hath seuen heads Very mighty as hauing ten hornes One that hath as a victorious Prince often conquered the nations of the world for he hath seuen crownes What a terror is set foorth in all these a hungrie roaring Lyon mightie powers with fierie dartes a most monstrous fierce Dragon full of subtiltie crueltie and power Is heer any place to be drunken and to sleepe doth it not stand vs vpon to be sober and to watch vnlesse we account it a small matter to fall as a praie into the pawes of this roaring Lyon to haue our soules pearced through wounded to death with his fierie dartes and to be swallowed vp into the bellie of this Dragon and with him to be cast into the lake of fire which is the second death Reuel 20. ver 14.

O beloued let vs not be so dull hearted when the Lord doth warne vs of such an aduersary as to make no reckoning but be as carelesse as if wee had no enemie at all that sought our woe Men in deed doe naturally feare and tremble at any signes of the presence of diuels if he shew himselfe in any vgly forme they be terrified and yet neuerthelesse most careleslie make their owne mindes drunken with cares and carnall pleasures falling into a dead sleepe so that he vtterly spoyleth them and woundeth them to death and they feele it not This is euen the course almost of the whole worlde O lamentable and wretched estate who can bewaile it sufficientlie Howe many thousand thousandes haue drunke themselues starke drunken with the delightes of this world and as merrie as they bee are by this roaring Lion deuoured as a praie and swallowed vp by the Dragon Drunken persons especiallie when they be fallen into a deep sleep haue no perseuerance of their miseries Bee they in debt or condemned to death they feele it not but can laugh and so playeth the drunken world O how necessarie a thing is it then that we bee sober and watch to the end that we may escape such daungers But it is added further that this aduersarie goeth about seeking whom he may deuour This doth much yet further increase the perill ought so much the rather to mooue vs vnto a most carefull sobrietie and watchfulnesse this aduersarie doth continuallie seeke all occasions and lieth in waite to espie all aduantages how he may deuour vs as his praie If a man haue a strong aduersarie and one that hateth him so deadly that if he could catch him he would take away his life and the same his aduersarie be a farre off in another countrey and doth not lie in wayte for him hee may be the more secure hee may sleepe quietlie But if hee bee alwayes at hand and doe in all places dogge him to espie his fit opportunitie to doe him mischiefe doth it not stand him vpon if bee make any account of his owne life to keep himselfe sober and watchfull shall be drinke himselfe drunken and lie downe to sleepe The Diuel our aduersarie goeth about hee is euer at hand hee seeketh all occasions how he may deuour vs is it now safe for vs to sleepe Men when they seeke about and trauell doe waxe weary and must haue times to eate and to take their rest it is not so with the Diuell hee is very swift hee is neuer weary hee needeth no foode nor yet any sleepe hee ceaseth not day nor night for to worke our destruction When wee trauell on the day hee obserueth vs when wee lie vpon our beds in the night he dealeth with vs there is no time that we can be free from him If hee cannot preuaile at one time he wayteth for another if hee cannot ouercome a man in one sinne hee trieth him in another and most carefullie he watcheth his fit occasions and then he tempteth strongly To bring a man vnto drunkennes riot excesse and to spend his time in vaine exercises he hath his instrumeÌ„ts euen riotous persons which are wholy giuen that way for to draw and to perswade Wo be to that man which lighteth into the familiarity of such sinners that will so allure and intise him What a wonderfull force there is in companie for to drawe men vnto euill cannot almost bee expressed and therefore when Satan hath founde such instruments for to set vpon a man hee hath gotten great aduantage When a man is in place where he may secretly commit some foule sinne as theft or adultery and the occasions offred then Satan layeth in hard And so is it in other sinnes What should I enter into particulars seeing hee hath a thousand wayes a thousand occasions yea ten thousande sleightes and crafty meanes for to winde in himselfe Alas what shall we doe Our Sauiour saith Watch and pray least ye enter into temptation Mat 26. vers 41. And as hee saide to Peter Simon Simon behold Satan hath desired to sift you as wheat Luk. 22.31 so let vs al be assured that he hath many wayes to sift vs and to make triall what is in vs. We are taught to pray Lead vs not into temptation and this place doth shew how necessarie a prayer it is for if the Lord giue scope to this enemie and leaue vs to our selues hee will find a thousand meanes vtterly to spoyle vs hee wil euen deuour vs as his praie and wee shall not perceiue it for therein lieth the greatest daunger that he blindeth the eies of the minde and hardeneth the heart when men feele not his working nor imagine any such thing Hee that is sober and doth watch feeleth when he setteth vpon him and what harme he doth vnto him where as on the other side he may doe what he will vnto those that are drunken and asleep and they know it not Thus much touching the second part now let vs come to the third and last part Whom resist stedfast in the faith If a mans aduersarie be too strong for him by many degrees what is he the better that he watcheth if hee can not auoide but that he will find him come vpon him will be not kill him for all his watching The like obiection may heere be made namely that the power of Diuels far exceedeth all power of man as we see they be described to be mightie and terrible and there is no way for a man to hide himselfe from them but they finde him out and come vpon him what is hee then the better that he doth watch Saint Peter doth answere vnto this that although in our own strength we are nothing to this mightie roaring Lyon yet there is a power in which we shall resist him put him to flight and ouercome him and be armed against al harmes and that is the power of faith Whome resist saith he stedfast in the faith Let it not seeme strange vnto any that this power should resist him and keep vs in safetie for it is the power of God The Diuell is strong and mightie but what is he vnto God God is aboue all his power is infinite there is no power that can stand against it He that is stedfast in the faith hee is armed and standeth in the power of God for faith apprehendeth the power of God and armeth vs with it He that standeth in the faith standeth as it were in God compassed about and couered with his power And as it is vnpossible that Sathan shoulde preuaile against the power of God so is it vnpossible that he should ouerthrowe that man which standeth stedfast in the faith for so long as God cannot be ouercome faith cannot be ouercome Is not heere a most singular comfort and consolation vnto vs in this battaile Let the Diuell be neuer so mightie neuer so subtill fierce and raging we haue a rock of defence a safe tower to

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