Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	soul_n	14,602	5	5.1897	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10015	The saints submission and Sathans overthrow. Or, Sermons on James 4.7. By that faithfull and reverend divine, Iohn Preston, Doctor in divinitie, Chaplaine in ordinarie to his Majestie, Master of Emmanuel Colledge, sometime preacher of Lincolnes-Inne	Preston, John, 1587-1628.	1638 (1638)	STC 20266; ESTC S110465	38,733	336

omission of some good is rebellion although there concurre not an act of the will at the same time for the omission first because the will at the same time doth concurre with the doing of some thing which should not then be done that the doing of evill is rebellion against God as the committing of Murder or Adultery none will deny Next it followes in the description that the whole man must be subject to the law of God viz. the Law of righteousnesse not the Law of sinne which reignes in our mortal members and that in all things and in all estates as well prosperitie as adversitie There are two sorts of professors sometimes the true professor the upright man when he grows fat strikes with the heele whereas before in adversity he subjected himselfe to the Lord like an horse which being kept low will easily be ruled by his rider but being pampered and kept very lusty and fatte lifts up the heele against him and will not suffer the bit Contrarily others so long as they continue in an even and pleasant course will subject themselves to God and his service but when afflictions come when God leadeth them through craggie and thornie wayes then they will goe no further the reason is because their feete are not shod with the preparation of the Gospell of peace they have not that peace of conscience which will make them willing to passe through all estates which is like shoes to the travellers feet We know he that is well shod will easily passe through Craggy and thorny wayes whereas hee that is not so shod dares not Thus much for explication of the point in the second place follow the reasons to enforce the exhortation from every word a reason may be gathered First seeing every sinne is a rebellion against God let this the rather move us to submit our selves unto him that we may not be so great offenders as traitors The Second may be taken from the person of God to whom we are exhorted to submit our selves first in respect of his greatnesse over us this reason the Prophet Malachy useth Chap. 1. 6 14. Secondly in respect of his goodnesse towards us who is so mercifull a father to us this we may see urged Isa. 2. 2 3. Isa. 5. 23 4. The third may be taken from our selves who are exhorted to this duty First consider that we are all his Creatures we hold our being and all that we have continually from him therfore it concernes us to yeeld all homage to him the more a man holdeth of his Lord the more homage he oweth him Secondly we are all his servants therefore we are not to fulfill our owne lusts or to obey Sathan but only to doe our Lords worke yea we are not his servants only but besides bought with a deare price even the precious blood of his onely Sonne 1 Cor. 6. 20. when a man hath bought a servant and that at an high rate he expectes the more and better service to be done by him Thirdly we are all his children therfore we must yeeld all duty obedience to him this reason the Apostle useth 1 Pet. 1. 14 15. As obedient children fashion not your selves according to the former lusts in your ignorance but as hee which hath called you is holy so be yee holy in all manner of conversation Lastly we are all the Temple of the holy Ghost a Temple that is consecrated to holy uses must not be profaned by putting it to common uses this is sacriledge so when we are temples consecrated to the holy Ghost it's sacriledge to profane these temples to put them to base uses this reason the Apostle useth 1 Cor. 6. 19. What know yee not that your â—ody is the temple of the holy Ghost which is in you which yee have of God and yee are not your owne c. We now come to the uses of that which hath beene delivered This serves to cleare the justice of God who punisheth sinne with eternall death both of body and soule Obj. Sinne being a rebellion deserveth indeed punishment but death seemes to be too severe a punishment Ans. When we heare that a rebellious childe is put to death we judge him worthy of it to have deserved it of his father because the child received life from the father his father is so farre above him and deserved well at his hands By the same reason may God in an higher degree punish every sin with death Obj. But it seemes much that God should punish one sin with eternall death Ans. The reason hereof is because the rebellions of the wicked are continuall If they would cease to rebell and submit themselves to God he would cease to punish Againe it 's just because God set before Adam life and death eternal for him and his posterity as by justice for his obedience he should have had eternall life so for transgression he and all his deserved eternall death This may also serve to humble us for our sinnes seeing the least of them is a rebellion against God The reason why many goe on quietly in their course of sinning is because they consider not that God is highly provoked to anger by the same For the better working of this humiliation in us let us consider a few meanes The first is to make catalogues of our sinnes to set them in order before the light of our countenance for otherwise God will surely set them in order before the light of his countenance By setting them in order before us is meant that we should set the greatest in the first ranke and so accordingly in order untill we come to the least so that it is needfull to know the greatnesse heinousnesse of every one of them For the better understanding of the greatnesse of every one of them let us consider but this a traitour if after his treason committed the King sends out his Proclamation to take him and he after a third or fourth Proclamation will not yet come in it doth much more aggravate the offence so often as we have despised the word not hearkned to the reprehension for our rebellions committed so often have we refused to be called in when the King of Heaven hath sent out his Proclamations for us therefore we cannot but conceive our former rebellion to be much more aggravated therby therfore our soules should be humbled for it for the multitude of our rebellions it will be objected that we cannot possibly number them yet a speciall meanes to discover them unto us will be to examine our selves by the word For although a man have never so many spots about him yet if he have not a glasse to looke in how will he espie them If a man come into an house in the darke though it be all besmeared with slime and dirt he cannot discerne it without bringing a light with him the word is this light which wil discover to us the foulenes corruption of out

meanes labour to bee acquainted with the policies of Satan as S. Paul testifies of himselfe that he was and to the end wee may see his policies wee must pray unto God to open our eyes and enlighten our mindes that wee may have a sight of them and that is here worth the observing which some Divines hold concerning the fall of the Angels that it was onely through the want of stirring up those excellent things and lights of knowledge which were in them that brought them to their fall the want of this was also the cause of Adams fall Secondly we are to runne over all the tentations wherwith Satan hath tempted us and see his manner of proceedings and what policies hee hath used that so when the like policies come againe wee may be able to resist him knowing how hee did formerly deceive us Why should Satan every day grow more and more subtiâ—e to tempt us and wee not grow more and more acquainted with his policies to resist him The second duty is to resist him at the first for when wee give place unto him at the first then God doth in judgement give us over to him and suffers him to overcome us See this in the example of Saul 1 Sam. 18. 8 9 10. Now for the divell to take place in us and overcome us differ not as may appeare Ephes. 4. 26 27. Let not the Sunne goe down upon your wrath that is let not the divell overcome you in this neither give place to the divell Although by every sinne the divell doth not take place yet every sin makes more roome for the divell untill at the length hee enter Marke what the Prophet Hosea saith Chap. 7. 6. They have made their hearts ready like an oven whiles they lye in waite their baker sleepeth all the night in the morning it burneth like a flame of fire Here then wee see that as an oven if there bee but little fire left in it over night yet if the baker sleep quench it not yet in the morning the whole oven is as hot as fire and flames as fire So if there bee the least sparke of sinne left in a mans conscience if hee neglect and doe not quench it at the first it will quickly get strength and flame forth so that it will bee very hard to quench it Many who have given way to vain idle thoughts and have carelesly given themselves to idlenesse and ease at length have become altogether in Satans power like as a soft thing yeelding at the first presently receives impression their hearts being once polluted presently all their affections receive the same impression It is the heart which setteth the seale upon all the actions like as a seale which alwayes sets the same impression on the waxe which it hath it selfe The third duty is wee must resist him in every sinne whatsoever and not in some sins onely Although we overcome many sins whereunto Satan doth tempt us yet wee doe not overcome Satan unlesse wee overcome all sins whatsoever Every sinne is as it were a doore into a mans heart whereby the divell doth enter Now suppose all these doores were shut but one onely the divell could enter into the house of our hearts by that one doore and possesse them as well as if there were more doores Suppose a mans house hath many doores although all bee shut but one a man may as well take possession by entring at one as if all were open Also every sinne is a snare what matter is it whether Satan hold us fast by many or one the divell hath many weapons whereby hee playes with us and though we can beate him at many yet if hee be but too hard for us at one that is sufficient for him for hee can slay us with that one weapon and what matter if hee slay us with a pen-knife or a speare a great sinne or a little one for sure it is that the least sinne seene and continued in or delighted in is sufficient to keepe us in the divels power and for the divell to hold us fast with THE THIRD SERMON IAMES 4. vers 7. Submit your selves therefore unto God resist the Devil and he will flee from you THus much hath hitherto been spoken of those words of the text Resist the divell now wee come to the second part the promise in these words and hee will flee from you This is a promise of incouragement to resist the divell because they that doe so shall surely overcome The like argument the Apostle useth Rom. 6. 14 Thus Captaines use to encourage their souldiers in hope of victory when we have fought with Satan a long time and yet find not that we prevailed presently wee are ready to saint and to give over battell now to prevent this we have here a promise of victory Yea the words intimate something more the divell shall flee from you wee shall not onely prevaile against him but also wee shall be lesse tempted by him hee shall depart from us wee may see this in our owne head Christ Math. 4. 11â— hence then the doctrine ariseth That whosoever doth truly resist the divell shall get the victory of him Which victory is double both generall according to the generall resolution a man hath to resist Satan in all his tentations and also particular in every tentation For proofe of this doctrine wee have those words 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of tentation and those 1 Cor. 10. 13. God is faithfull who will not suffer you to bee tempted above that you are able but will with the temptation also make a way to escape that yee may be able to beare it This promise Goâ— performes either by encreasing the streÌ„gth and patience of him that suffers or else by lessening the affliction and tentation according to his strength The reasons of this doctrine may bee these the first is taken out of Rom. 6. 14. where the promise is this Sinne that is originall corruption shall â—ot have dominion over us â—en neither shall the â—ivell himselfe have â—ominion over us â—ut sinne saith the Aâ—ostle shall have no doâ—inion therefore not â—e divell The second reason â—ay be because wee â—e in Christs keeâ—ing 1 Pet. 1. 5. we are â—ept saith the Apoâ—â—le by the power of God â—rough faith unto salvaâ—â—n Christ is our shepheard and wee his sheepe so that hee will take care for every one of us hence those most sweet and comfortable words Ioh. 10. 27 28. My sheepâ— heare my voyce and â— know them and they follow mee And I give unto them eternall life and they shall never perish neither shall any man plucke them out of my hand Yea Christ testifies of himselfe Iohn 17. 12. that hee had not lost one of those whom his Father had given him Besides if the death of Christ was able to reconcile us unto God then much more his life being a more powerfull meanes shall

preserve us to eternall life this is the Apostlâ—â— owne argument Rom. 5. 9. O Much more being iustified by his bloud wee shall bee saved from wrath through him For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled wee shall bee saved by his life And although wee have not this preservation for our owne sakes yet God will preserve us for his owne names sake we being his portion The Lords portion is his people Iacob is the lot of his inheritance saith Moses in his most divine songs Deut. 32. 9. Surely God will not loss his portion therefore hee will preserve his children which are his portion The third reason is drawne from the weaknesse of our enemy with whom we fight namely Satan who hath received his deaths-wound and over whom Christ hath triumphed as appears Col. 2 15. Hee hath spoiled saith the Apostle principalities and powers and hath made a shew of them openly triumphing over them on his crosse Now the divels strength is not taken from him but he is spoyled of that liberty which he had before of exercising his power upon us for hee had power as a tormentor once over us and liberty to use that power but now all his liberty is taken away and therefore hee onely tempts and afflicts the children of God by permission and hee can goe no further then God permits Hee could not tempt Iob at all untill hee had permission from God and then also hee could afflict him onely after that measure and by that means which God suffered him For the further clearing of this truth some objections that may be made and which use to arise would be answered If indeed in the time of tentation I were perswaded that I were truly in Christ then I should not doubt to get the victory but in tentation I cannot finde this perswasion Some men are in the state of grace others are not Now this promise indeed as all of the like kind pertaine to them that are in the state of grace and for such in tentation they are neither to beleeve Satan nor their owne reason for a man in tentation is like one in a swound who hath no use of his senses let a man therefore consider his former life whether there hath beene any reformation in that whether he hath felt a change in his heart which if he can find whatsoever he feeles for the present he needs not doubt but hee is in Christ. Now amongst other signes this is a speciall one if he can find that hee doth truly resist the tentation not for the avoiding of vexation or perplexity that doth accompany it but for the avoiding of sinne which hee is tempted unto Otherwise if the party bee not in the state of grace then first he must apply to himselfe the promise of sanctification and must beleeve his engrafting into Christ before he can have the promise or apply to himselfe the victory But it may bee objected that a man may beleeve a falshood which hee is not bound to doe For answer hereunto we must know that there is a twofold act of faith the first is to cast a mans selfe upon Christ for the remission of his sinnes and this is sufficient for justification as appeares Rom. 4. 5. To him that worketh not but beleeveth on him that iustifieth the ungodly his faith is counted for righteousnesse After this application truely made will follow love repentance and obedience The second act is a reflex act whereby a man is perswaded that hee doth beleeve from whence ariseth spirituall joy Hence the Apostle in his prayer for the Saints at Rome Rom. 15. 13. phraseth it thus Now the God of hope fill you with all ioy and peace in beleeving He that will exercise this second act of faith before the former beleeves a falshood otherwise if a man have the former hee ought to exercise the second and then hee needs not doubt of the victorie in tentation Many have had experience of the contrary so that although they have often and long resisted Satan yet they are still foyled by him Though indeed they be foiled for the present yet they get more strength afterwards according to that Rom. 8. 28. All things worke for the best unto those which love God to them who are called according to his purpose Yea further the divell failes in both his ends in tempting them his first end is to have his house swept the other to have it garnished that is to empty the heart of grace and to strengthen sinne in him now this endevour to strengthen sinne is frustrated both in regard of the guilt and power of it First for the guilt he is not able to make that plaine against us because God accepts of our persons and nothing in the old man can hinder God from accepting the new man in us And although upon the committing of every sinne there doth necessarily follow a guilt yet repentance the righteousnesse of Christ comes betweene and hindereth the same from redounding upon the person of the beleever Secondly in regard of the power of sin his tentation makes not sinne have more dominion over us or more sway in us but the contrary like as the water of a well that hath mud at the bottome although some may thinke it the fouler for the mudde yet it is the clearer So the corruptions of a mans heart being stirred by tentation after become lesse this being an occasion of their purging for hereby a man sees his corruptions which lay dead before and so labours to purge his heart from them see this evidently in Hezekiah for his failing which is set downe 2. Chron 32. 3. he had a profitable end of it as is expressed vers 26. David had a secret trusting to the multitude of the people before he numbred them although he saw it not in himselfe but as soone as he had numbred them his heart smote him and then he was humbled for his sinne Secondly tentations are so farre from emtpying us of grace that they increase it in us divers wayes First because they drive us neerer to Christ to seeke him they make us fitter to receive him for wee must be emptyed of our selves before we are fit to receive Christ. Secondly because they increase humility in us which is the ground of all Gods graces so that there is no grace but hath his rooting herein that tentations doe humble us and empty us of all conceit of our selves appeares plainly in the example of Paul 2 Cor. 12. 8. Thirdly because grace is purified by afflictions as spotted clothes are clensed by washing and like as gold is purified by the fire so then the meanes which Satan useth to winnow out the good corne and to leave the chaffe to purge out the pure gold and leave the drosse the same meanes God turnes to the contrary to winnow out the chaffe from the good

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