Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	pass_v	sin_n	sin_v	8,257	5	9.3818	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04823	A sermon preached in Saint Maries Church in Oxford March 26. 1612. at the funerall of Thomas Holland, Doctor of the Chaire in Divinitie, and Rector of the Exceter College, by Richard Kilbie Doctor of Divinity, Rector of Lincolne College	Kilbye, Richard, 1560 or 61-1620.	1613 (1613)	STC 14957; ESTC S107985	13,669	24

the excellent Priviledges Prerogatiues of Paradise the City of God wherein Adam was first enfranchised that none could take away Adams freedome from him or banish him from that heavenly City except himselfe had beene the first cause thereof except himselfe had disfranchised himselfe For it was Adams sin that brought him death and the stinge of his sinne hath stung all mankinde to death through the offence of one death passed vpon all meÌ„ Rom. 5.12 for as much as all haue sinned in him Rom. 5. Yea the little childreÌ„ who die so soone as they are new borne are stung to death through sin not because they committed sin but because they were conceived in sin Augustin Hypognost lib. 5. as S. Augustine doth wel distinguish their sin to be vterinÃ¢ conceptione non personali actione through their sinneful conception and not through any personall action Parvuli enim non actu August Ibid. sed ortu sunt peccatores Infants are sinners not for any fact Psalm 51 5. but for birth sake they are conceived in sin and borne in iniquity For if they had beene free from all originall sin as they were from actual sin they should not so soone haue died because the wages of sin is death and where is no sinne Rom. 6.23 there is no death to wit Necessary and Poenall For albeit Christ died who did no sinne yet his death was Voluntary 1. Pet. 2.22 Tradidit in mortem animam suam Esay 53 12. Iohn 10.18 he offered himselfe of his owne will to die he powred out his soule vnto death hee laid downe his life of himselfe But all other men die necessarily Statutum est omnibus semel mori Heb. 9.27 It is appointed to all men that they should once die it was the decree of God for sinnes sake that everie man should die and that decree of God was not Respectu naturae institutae in regard of the first created nature of man sed respectu naturae destitutae in respect of the depraved and corrupted nature of man through sinne Againe Christs death was Expiatory but mans Poenall Christs death was not the sting of sinne Passiuely to be stung to death by sin as mans was but it was the sting of sinne Actiuely to sting sinne to death for his death was the death of death Thus then you haue heard the cause of death to be sinne according to these words of my Text The sting of death is sinne The second thing which I noted is the Life and Power of Sinne which is the Law The strength of sinne is the law Whereas sinne in the time of the Law of Nature in many did seeme dead or at least senselesse and to lie as in a transe so that it did not manifestly appeare what was sin and what was not the eies of mens minds and vnderstandings being darkned and overcast with grosse mists of ignorance and errour then the law of Moses brought sinne to life againe Rom. 7 9. Quando enim venit mandatum revixit peccatum when the commandement came sinne reviued The bright sunshine of Moses Law made sinne shine cleere in its perfect colours and then the darknesse and confusion of the differences of sinnes was taken away that every one might runne and read what sinne was Rom 7.13 Et supra modum peccatum erat peccatum per mandatum sinne was growne out of measure sinfull by the commandement For the law made the full tide of sinne which grew by these degrees First in his being for sinne had his beginning and being as it were from the Law Rom. 4.15 because where no law is there is no transgression Rom. 4. Secondly in the knowledge of sinne as St Paule saith Rom. 7.7 I knewe not sinne but by the Law for how should I haue knowne lust except the Law had said Thou shalt not lust Wherefore knowledge hoysseth vp the waues of sin for where the greatest knowledge is there the greatest sinne is if vertue godlinesse be not the handmaids of knowledge and that it be not seasoned with grace according as our Saviour saith Luk. 12 47. Luk. 12. That man who knoweth his masters will and doth it not shall bee beaten with many stripes And therefore saith St Paul Tribulation anguish and indignation Rom 2 9. and wrath shall bee vpon the soule of every man that doth evill of the Iew first and also of the Gentile Rom. 2. Why vpon the Iew first but because hee knewe most and therefore is first and most punished Theophilact in cap. 2. ad Rom. as Theophylact on that place saith Iudaeus plus divinae susceperat disciplinae vnde erat dignus maiore supplicio The Iew had receiued a greater measure of knowledge and therefore receiueth a greater measure of punishment because hee knewe the Law of the Lord but did not keepe it Thirdly the Law encreaseth sinne by forbidding sin for the more the Law forbiddeth sin the more doth the wicked maÌ„ covet sinne Ruimus in vetitum we runne with all might and main to that which is forbidden vs August in lib. de speritu litera cap 4. Quod enim concupiscitur fit iucundius dum vetatur The prohibitioÌ„ of any thing to be done is as suger to sweeten the appetite thereof as the forbidding of meats many times by the Physition needeth no further sauce to provoke appetite in the patient most of all to desire those meats And as swelling waters the more they are barred their course and flow by flood-gates and lockes and wheires the more they rage and swell and overflowe so the more the Law doth seem to bolt and barre men from sinne and to set them their bounds which they should not passe the more is sinfull mans nature enraged and the more the swelling waues of wickednesse do overflowe and make their full tide All which commeth to passe not because the law is sinne for it is holy iust and good Rom. 7.12 but because the Law is as a by-occasion and not any iust cause to increase sinne and to giue vigour and strength therevnto For the law is the strength of sinne not of it selfe but by accident not directly but indirectly as appeareth by the three former degrees of being knowing and forbidding as also by the great industrie and pollicie of Sathan who seeing God to haue made the Law as a barre to keepe men from sinne doth therefore labour the more to tempt men thereby and to make the Law as a snare to catch men Wherefore for conclusion of this point the Law is no more in fault that man groweth more sinfull thereby then the sune in the firmament is in fault because sore and bleare eies become sorer and blind thereby For as the Physition is not to bee blamed or his physicke in fault because the sicke patient doth ill apply it and by his distemperature in diet turneth wholsome phisicke and medicine to the increase of his

A SERMON PREACHED IN SAINT MARIES CHVRCH IN OXFORD March 26. 1612. at the funerall of THOMAS HOLLAND Doctor of the Chaire in Divinitie and Rector of Exceter College BY RICHARD KILBIE Doctor of Divinity Rector of Lincolne College AC OX Printed at Oxford by Joseph Barnes and are to be sold by Iohn Barnes dwelling neere Holborne Conduit 1613. 1. COR. 15. 55 O death where is thy sting O graue where is thy victory 56 The sting of death is sinne and the strength of sinne is the law 57 But thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ THese parcels of holy Scripture naturally divide and branch themselues into these foure head-streams 1 The ioyfull Exultation and Triumphant insultation of all the godly in the person of St Paule over Death and the Graue O death where is thy sting O graue where is thy victory 2 The originall Cause of Death which is sinne The sting of death is sinne 3 The Power and life as it were of Sinne which is the Law The strength of sinne is the law 4 And last The Victory and conquest of Christians in their head and Captaine Christ Iesus over Sinne and Death Thankes bee vnto God which hath given vs victory through our Lord Iesus Christ Of all these by Gods gracious assistance c. But first of the cause of Death which is Sinne and so of the rest and in the last place of the triumphant Insultation over death which will best befit the present occasion It was the errour or heresie rather of the Pelagians as St. Augustine writeth that whether Adam had sinned or no Augustin lib. 1. Hypognost contra Art 1. yet hee should surely haue dyed because God had created him mortall and was the author of death as well as of life so that Adam was the immediate subiect both of life and death in Gods first intention and institution of mankind Whereas the truth is that man before his fall was neither mortall nor immortall Necessitate by any necessity of creation and institution from God Hugo de S to Victore de sacramentis legis natur script in dialog and yet hee was both mortall and immortall Potestate by his owne power because then indeed life and death were both in his power For although in regard of the contrary principles whereof man consisted he had in himselfe a naturall propension to corruption inasmuch as contrarieties both in bodies naturall politique alwaies breed destruction of those bodies yet God in the first creation had given that speciall and celestiall power vertue vnto the soule that it was ever able to haue preserued the body from sicknesse and from death to haue perpetuated the same throughout all generations So that the God of Nature in the beginning never intended that MoÌ„ster of Death as the Pelagians and Celestians did erroneously conceiue but when the soule by her divorce and separation from God through sinne lost her life both Passiue which she received from God and Actiue which she infused to the body then the soule lost all power and abilitie of perpetuating the life of the body For what is more iust then the law of Retaliation with God even to punish like with like and therefore as St Bernard saith Anima volens perdidit vivere Bernard in serm ad milites Templi Cap. 11. nolens ergo perdat vivificare The soule of her own accord lost the life which she had in God and therefore now will shee nill shee shee must loose the life which she giues vnto the body And so indeed man is now become mortall by necessitie partly by the fraile condition of the body Th. Aquin. in lib. 3. sentent distinct 16. artic 1 vt Ã causa disponente as the disposing cause as the Schoolemen speake alwaies tending to corruption but especially by sinne vt Ã causa removente prohibens which did remoue the originall iustice of the soule which was the obstacle and barre of death Math. 7.13 and so let open the doore wide gate to hell destruction Wherefore God is not the cause of Death Sap. 1.13 Deus enim mortem non fecit God made not death but Sathan by suggestion and Adam by sinfull action the one moving to sinne the other committing sinne Wherefore as the theefe or malefactour is the author of his owne death and the iust Iudge no cause thereof albeit he pronounce the sentence of death against him In like manner sinnefull man is the cause of his owne death both of body and soule and God is but the iust Iudge to pronounce the sentence of death Morte morieris Gen. 2.17 Thou hast sinned and therefore thou shalt surely die For sinne is indeed that sting of the serpent that stingeth maÌ„ to death Augustin lib. 1. Hypogu it is not the biting of the serpent only as S. Augustine deriues the Latine word Mors Ã morsu serpentis as if death had its name of the biting of the serpent but it is more even the sting of the serpent because as the poison of the serpent is collected and vnited in a smal sting as the fittest instrument of deadly poison so al the venome poison of Death is in the sting of sinne For sinne is the Father of Death By one man sinne entred into the world Rom. 5.12 and death by sin Iam. 1.15 and it is the Mother of Death When lust hath conceived it bringeth forth sin and sin bringeth forth death Let none then make God the author of death because by his iust sentence he condemneth man to die for sinnes sake the trespassing of his law as the Iudge the malefactour for offending against the lawes of God and man Neither let any thinke Sathan the author of death or of punishments PropriÃ¢ potestate as by his owne power sed permissione divinÃ¢ propria suggestione but as of Gods permissioÌ„ of his own suggestion And let every one of vs say vnto another 2. Sam. 12.7 as Nathan said to David Thou art the man Thou art the cause of thine owne death For it is sinne as a viper in the bowels of man which eateth out the bowels of man it is the canker of sinne in the heart of man that devoureth the heart of man Hos. 13.8 and as God said to IsraÃ«l Perditio tua ex te Ã´ IsraÃ«l O IsraÃ«l thy destruction commeth of thy selfe the like may God say to every man O sinneful man thy death and thy destruction commeth of thy selfe For as the heathen Oratour saide of the priviledge of a Citizen of Rome Cic. prodomo suÃ¢ ad Pontif Nemo Civis Romanus aut libertatem aut civitateÌ„ amittere potest nisi ipse author factus sit No citizeÌ„ of Rome could haue his freedome taken froÌ„ him or loose the priviledges and immunities of his City except himselfe was the authour thereof the same may truely bee spoken of

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