Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	dead_a	live_v	sin_n	15,494	5	5.7006	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01711	Certaine sermons, vpon diuers textes of Holie Scripture Whereof some haue been seuerally before published, and other some for the greater benefit of the godly reader are here now added. By M. George Giffard, preacher of the worde of God at Mauldon Essex.	Gifford, George, d. 1620.; Gifford, George, d. 1620. A sermon on the parable of the sower. aut; Gifford, George, d. 1620. Two sermons upon I. Peter 5. vers. 8 and 9. aut; Gifford, George, d. 1620. Foure sermons uppon the seven chiefe vertues of faith. aut; Gifford, George, d. 1620. A godlie, zealous, and profitable sermon upon the second chapter of saint James. aut; Gifford, George, d. 1620. A sermon preached at Pauls Crosse the thirtie day of May. aut; Gifford, George, d. 1620. A sermon on the third chapter of Saint Iames. aut	1597 (1597)	STC 11848.5; ESTC S120470	152,707	288

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 seale 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 indeed doe taste of the heauenly power but they are not led with the spirit of God they be not sanctified they walke not after the spirit Moreouer the spirit of adoption the sanctifying spirit which is in al that haue the true liuely and iustifying faith beareth witnes with and to the spirit of the beleeuers that they be the children of God This is the liuely faith when a man beleeueth that the Lorde God is his father and that he is the sonne of God And this faith is not separated from the spirit of adoption for it is vpon his testimonie that they do beleeue and by him they crie Abba Father Is not this spirit a true spirit and is not his witnes most firme and true If it be as those men say that the reprobate are partakers of the spirit of adoption then is not his testimonie firme and true For then that spirit of adoption teacheth some man to call God Father and witnesseth to his spirit that he is the sonne of God when as he is the childe of the diuell for hauing that faith and that testimonie of the spirit in him to day to morrow he doth by their saying vtterly and finally lose that faith and that spirit What an opinion is this to say that a man hath the true faith that is to say beleeueth by the testimony of the holy Ghost that God is his father and yet he is indeed the child of the diuell And moreouer doth not the Apostle say that after they beleeued they were sealed with the holie spirit of promise This is more then the bare testimonie of the spirit if I may so speake that hee sealeth Can this seale be disanulled or broken or made frustrate Is this seale vntrue If it bee euer set vpon the reprobate it is deceiueable If their opinion be true no man can then say thus God hath sealed me with his spirit therfore I doe belong to God For a reprobate hath that seale and it faileth him then who can say that it is a seale which is true and infallible Saint Iohn shewing vpon what testimonies faith in Christ is grounded saith There be three that bear record in heauen the Father the Word and the holie Spirit and these three are one And there bee three that bear record in earth the spirit water blood and these three agree in one If we receiue the testimony of men the testimonie of God is greater For this is the witnes which hee testifieth of his sonne Hee that beleeueth in the sonne of God hath the witnesse in himselfe 1. Ioh. 5. vers 7.8.9.10 Why are all these witnesses but to giue asrance of faith

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 manfree 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 fouls 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 homes 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 themselnes starke drunken with the delightes of this world and as merrie as they bee are by this roaring I on 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 hee make any account of his owne life to keep himselfe sober and watchfull shall he 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

tempteth hee any man but euerie one is tempted when hee is drawne away by his own concupiscence and is entised then lust when it hath conceiued bringeth forth sinne and sinne when it is finished bringeth foorth death The first thing we haue heere to note in this doctrine is this that all corruption is of our selues not comming from any outward cause It is true that Satan is an instrument and as it were the bellowes to stirre and kindle in vs the lustes of sinne and beareth a verie great stroke in the matter but if it were not for this concupiscence that is in vs hee could not bring his matters to passe the prouocations and allurementes of wicked men are so manie meanes to driue vs and drawe vs into sinne but yet the cause is in our selues A chiefe point to bee obserued that we may lerne to condemne our selues when wee haue done amisse and not after the maner of men which looke when they haue faulted howe they may disburthen themselues and bee discharged of the blame and therefore they will either crie out of the diuel as though he as they say ought them a shame or els they will say woe woorth such or such that euer I knew them if it had not been for them I should not haue done thus The Prophet Dauid when he had committed murther and adulterie being reprooued by Nathan although he knewe right well that the Diuell was a greate furtherer in the matter likewise he might haue thought vpon the fonde dealing of the woman which so vndiscreetlie washed her selfe in such a place as others might see her yet he letteth these go and to the end he may wholy and fullie condemne himselfe hee looketh home to the welspring of all this foule and beastlie sinne saith Behold I was borne in wickednes and in sinne hath my mother conceiued mee as if he should say O Lord I cannot seeke any way to be excused for all this rebellion against thee is conceiued and bred in mine owne corrupt breast I brought the roote of it from my mothers wombe This is a good lesson for vs to learne for so long as we do not know it but like partiall and corrupt iudges go about to excuse our selues to rid our hands of that we haue committed we shall neuer come to any sincere repentance Further wee are heere to obserue in this place that all corruption comming from this lust if we will repent indeed wee must begin heere For if they be changed only in their outwarde deedes and wordes and this inward sickenes not healed they haue gained nothing no more then a man which would destroy a tree and doth no more then lop and shred off certain boughes and twigs leauing the stumpe and roote behinde for so long as this doeth liue in them they may well seeme in the eies of men to be very great conuertes if they of ignorant idiotes are become such as haue gotten some skill and knowledge from drunkards ruffians adulterers and such like they become sober modest and of good behauiour as this may be done before men and yet the heart nothing altered before God for there be many causes which may mooue men to seeme outwardly to bee godlie when the heart within is fraught with lothsome lustes and ful of rotten corruptions which make men still altogether abominable before God To bee short therefore a man shall neuer rightly iudge of himselfe whether hee haue repented vnlesse hee looke to the bottome of this sore that it may bee healed The greatest multitude of men being as blind as Beetles in this point imagine that repentance is a verie light and easie thing which they can haue when they list when a man of wisedome saith this that here lieth so deepe a matter that heere bee rootes which are hard to bee pulled vp hee is mooued to bee the more carefull least hee deceiue himselfe Looke therefore euery man to his thoughts for by them is the triall made if the thoughtes bee chaunged and the inward desires altered so that of prophane and worldlie they are become holie and heauenly then hee may boldlie say I haue a newe heart and there is a right spirit renued in me I haue repented I haue not playd the hypocrite I feele an vpright heart toward God I feele the corrupt fountaine stopped so that the filthy matter and stincking mudde doeth not boile foorth as it did It may also bee demaunded heere whether this lust be not a sinne or a corruption of it selfe because Saint Peter saith that corruption resteth in it The place which I alleadged out of the 51. Psalme doth prooue it to be a sinne also it may bee prooued out of the fift to the Romans where Saint Paule prooueth that infantes haue sinne because they are subiect to death which is the rewarde of sinne although as hee saith they sinne not after the similitude of the transgression of Adam Therefore if wee had none other but this it were enough to condemne vs and vtterly to cast vs away Let vs neuer cease therefore vntill we feele a chaÌ„ge in our selues euen in this secret infection for otherwise wee shall neuer be able to flie the corruptions which are in the world or as Saint Iames speaketh in the first chapter of his Epistle to keepe our selues vnspotted of the worlde so long as we carie the corrupt world in our breast neither shall our religion bee pure for thus it is faide If any man among you seemeth religious and refraineth not his tongue but deceiueth his owne heart this mans religion is vaine Pure religion and vndefiled before God euen the father is this to visit the fatherlesse and widowes in their distresse and to keepe himselfe vnspotted of the world The second Sermon vpon the 5.6 and 7. verses 5 Therefore giue euen all diligence thereunto ioine moreouer vertue with your faith and with vertue knowledge 6 And with knowledge temperance and with temperance patience and with patience godlinesse 7 And with godlinesse brotherlie kindnesse and with brotherlie kindnesse loue ANd hereunto giue all diligence c. He hath declared in the former verses among other chiefe matters this one especiallie to how great holinesse and purenesse through sanctification we be called which was chieflie expressed in these wordes that by them yee may bee made partakers of the diuine nature in that yee flie the corruption which is in the worlde through lust vnto this now he ioyneth an exhortation requiring at their handes not onlie to put to their diligence but also as he saith euen all diligence For as it is the greatest and chiefest thing which we are to looke after so there is required at our handes to giue our principall care and studie thereunto this equitie must easilie be graunted that if we cannot obtaine or get the thinges of this life which are small in comparison vnlesse wee put to our diligence for God will haue it to be so that then of good right

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