Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	evil_a	good_a	overcome_v	2,148	5	9.0851	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14176	The combate betwixt Christ and the deuill Foure sermons vpon the temptations of Christ in the wildrenes by Sathan, wherein are to be sene the subtle sleightes that the tempter vseth agaynst the children of God, and the meanes that God hath appointed to resiste him, sanctified to our vse in the example of our Sauiour Iesus Christ. By Iohn Vdall preacher of the word of God, at Kyngston vpon Thames.	Udall, John, 1560?-1592.	1588 (1588)	STC 24492; ESTC S113942	68,913	157

instruction If you marke well these thynges that sathan vrged vnto Christ before this you shal finde theÌ„ to be of an other kinde namely to concerne him selfe and not God immediatly as this doth for though it bee a dishonour vnto God when a man is vrged to offend in the least poynt of his ReligioÌ„ yet it concerneth the Lord more nearely when one shalbe sollicited to violate that worship and honour thereof hee is very ielous and which he will not giue vnto an other and accordyng as it is more haynous in the eyes of the Lord so is it to be esteemed a thyng more odious vnto man and therfore to be repelled with more courage Which if you marke well you shall in the practise of our Sauiour in the combate for so long as sathan medled with those things that concerned Christ himselfe as the matter of his body he aunswereth him though alwayes most perfectly yet more mildly but when he commeth vnto this pointe to vrge him vnto those thinges whiche concerne the threatning of God from the iurisdiction of his creatures and depriuyng him of his glory and worship he dealeth no more mildly meckely but rebuketh him in most vehemeÌ„t maner and painteth him out in his naturall coulours so that the example of Christ is vnto vs a notable president how to behaue our selues towardes wicked men in the world wherof some are enemies thought to God in deede in pretence onely to our persons some euen in speach behauiour professed foes vnto our ReligioÌ„ and so immediatly vnto the Lord concerning them that are our enemies for so much as we are to bee patternes of all pacience and to ouercome euill with good we must vse our selues more gently towardes them reprouyng theÌ„ with all long suffering and meekenesse to see if it will please God to graunt theÌ„ repentaunce deliuer them out of the snares of the Deuill But if they be enemies vnto our Religion then are we to put on an other kind of behauiour towardes them that is to resiste them euen vnto their faces with all courage and boldnesse that they may know y â— we be zelous for the Lord God of hostes and tender his glory more then our owne estimation or benefite whiche practise if we looke into the scriptures we shall see to be obserued by the most notable instrumentes of Gods glory for that is sayd of Moyses that he was meekest man that was vpoÌ„ the earth yet none was euer either before him or after him Jesus Christ excepted more filled with zeale courage theÌ„ he shewed himselfe to be wheÌ„ he dealt with them that were enemies to God and his truth The Apostle Paule who in hys doctrine dothe so often exhort vs vnto meekenes and gentlenesse yet looke what singuler boldnesse hee sheweth him selfe to bee of when hee dealt with that sorcerer who would haue peruerted Sergius Paulus from the fayth But to goe no further then our sauiour himselfe who is to vs an example of all perfection doth not hee bid vs learne of him for hee is lowly and meeke doth not hee shew himselfe in the whole course of his life most milde and yet how roughly and sharpely dealeth hee with the Scribes and Pharisies who were deprauers of the truth of the law of GOD. We see then in what manner and at what tymes we ought to be milde agayne when we must be earnest which is a lesson needefull to be learned as generally of all true Christians so particularly especially of vs Ministers for these are suche dayes if not worse as our sauiour Christ spake of that whether we come full or fasting we are refused if we pipe they will not daunce and if wee weepe they will not mourne that is of what spirite soeuer we be whether milde or sharpe whether gentle or rough no way will please them because they will needes be dampned In which peruerse frowardnes this doctrine will staÌ„d vs in good stead that is to be patient and gentle in our own cause but zelous and whot in the cause of the Lord and then let the world take exceptions as long and as much as it can our conscience will beare vs witnesse that which GOD commaundeth wherewith whosoeuer is offended sinneth not against vs but the Lord. It is written thou shalt worship the Lord thy God and him onely shalt thou serue this is the repulse that Christ giueth vnto sathan such a blowe as made him finally to depart for that time The wordes that are here alleadged be not to be found in so many sillables in any place of the scriptures though the sence and meaning is in many places that whereunto Christ alludeth is written in two seuerall places of Deuteronomy where be these wordes thou shalt feare the Lorde thy God and serue him In stead of feare Christ putteth worship and to the worde serue hee ioyneth onely both whiche are to be considered for the first where Christ taketh worshippe for feare the difference is no more but to set downe the effect in stead of the cause for the feare of God is that reuerent opinion that man ought to haue of God in regard of his greatnes and his own weakenes and the worship of God is that necessary fruite that feare bringeth forth Nowe for asmuch as Sathan challenged vnto hymselfe worshippe which is the fruit of the feare of god and therefore is alwaies included in the worde feare Christ opposing his aunswere to the demaund of the enemie taketh that part of the sence of the commaundement though not the very worde which the aduersary did seeme to arrogate vnto himselfe Now for the worde onelie which Christ seemeth to adde vnto the text if wee marke it well we shall see that it is most agreable to the meaning of the holy Ghost for that sentence in so much as it belongeth to the worshippe of God must be referred vnto the first commandement wherein God excludeth all others and taketh all vnto him selfe the meaninge of it then must needes be that this seruice is onely to be giuen vnto God Agayne we know in the course of the whole scriptures that when god speaketh as we call it indefinitely the sence is euer to be taken generally as when he sayth cursed is he that maketh flesh and bloud his arm he meaneth all and euerie sort of flesh and bloud agayne when hee sayth searche the scriptures for in them you thinke to haue eternall lyfe hee meaneth in them onely so when he saith thou shalt feare the Lord and serue him he meaneth onely him you see then how the answere of christ though it vary something in the words of the text which he aleageth yet it differeth nothing from the sence and meaning Now if you marke the wordes spoken and lay them to the demaund of Sathan you shall see that they are being thus alleaged much more forcible then otherwise For

The name wherewith he is here termed doth signifie in the originall tongue whiche the holy Ghost vseth a false accuser or a carpyng disgracer that seeketh by all subtill cauilles to disgrace the truth those that vphold it by whiche name is notably paynted out vnto vs the nature of our spirituall aduersarie to be a false accuser and cauillyng wraÌ„gler which we may see by him put in practise continually He falsely accused God to cnuye the good estate of man and therefore forbad him the tree of knowledge of good and euill Hee falsely accused Iob to serue God not with singlenesse of hart in duetie and with an vpright conscieÌ„ce but because God had blessed him and therefore adueuched playnely and impudently that if God would but touche him Iob would curse him to his face whiche nature we may see also in his children that are marked with his stampe For if you talke with them of those that doe vnfaynedly feare God they will either falsely accuse them not to bee the persons they make shew for or the notes of godlynesse appearyng in them most euident yet they will so lessen extenuate and clip the glorye of their holy conuersation that they wilbe sure that asmuch as in theÌ„ lyeth they shalbe disgraced But to returne the tempter beyng thus described to be so cunning and so subtle we may first see what great care and diligent paynefulnesse must bee in the course of our whole life that not alone in the matter of godlynesse but also in the maner we walke very vprightly For if our archeenimy or his members can but catch the least defect in the simplest circumstaunce of any of our actions they thinke it matter inough to cauill vpon and sufficieÌ„t occasion to speake agaynst vs and our whole profession Secondly we may behold the qualitie and affection of Sathan in the temptations of man and thereby how it differreth from the mynde of God in the same For Gods intent is to trye his to fine them the more that they may be as the purest gold most glorious instrumentes for his prayse but the purpose of Sathan is to darken extinguish vtterly ouerthrow all good things in man and at length maÌ„ himselfe to endlesse perdition and so the selfe same action appeareth good in God but euill in Sathan Iesus was led The sonne of the eternall God equall with the Father and one with him man like vnto vs in all thynges yet without sinne was assayled of that spirituall aduersarie the deuill This may seeme very straunge that hee in whose nature was no corruption and therefore no matter for Sathan to worke vppon should be tempted but we are first to coÌ„sider that he was very man in whom all naturall affectioÌ„s which of themselues are not euill rested whiche before they were corrupted were capable of temptations as we see in Adam and Heua who were created exceedyng good and yet sinned not vntill they yelded to Sathans suggestions in whiche pure estate Christ Iesus is man Secondly he tooke vppon him out nature to the end that in the same he might ouercome in which we are conquered of Sathan when he is encountered onely by our owne power so that it is not onely no straunge thyng that he was tempted but a thing most needefull for our benefite and comfortable for our consciences The causes that moued him thereunto bee further to be considered which are in number many first that he might euen in temptation wynne that which our first parentes lost in whiche respect the Apostle Paule maketh an Antythesis betwixt Adam and Christ because the one did recouer that whiche the other had lost whiche is not in matter onely but euen in maner also Secondly that we might see and know what a professed enemy SathaÌ„ is vnto mankind that durst presume to assayle euen the sonne of God when hee was in the forme of man Thyrdly that he might ouercome in the fleshe to the end that we commyng into the like combate and fighting against the same aduersarie may learne not to quayle or languishe but valiauntly to set vpoÌ„ him certaynly hoping that as our head ouerthrew him in the flesh so will he giue power to vs his weake members to doe the same Fourthly that we may know that temptations tryals and extremities whatsoeuer can be fall vnto man are not signes of Gods displeasure as the worlde imagineth for somuch as the sonne of God was partaker of them Fiftly that in his owne person hee might shewe the manner how the aduersarie is to bee resisted that we who are his members and therefore are to walke as he hath set himselfe for an example might learne to follow him in the same Sixtly that he hauyng experience of temptations might haue the more compassion towardes vs and therfore be more ready and willyng at all assayes to helpe vs. To bee tempted we see the partie that was tempted whiche temptation is first set downe in generall that hee was tempted as Luke sayth for the space of fourtie dayes for although the particular most especial tryall is set downe afterward and hee is sayd to bee there fourtie dayes we must not imagine that he was idle but in that he was led thyther to be tempted it must needes be that he was in the whole course of that tyme assayled by the enemy Before we come to the particular temptations let vs consider briefly what is to be founde in the Scripture of temptatioÌ„s so farre as may coÌ„cerne our present instruction And first for the word whiche in our common speache is seldome spoken of but in euill part it is vsed in the Scriptures both in the Hebrew and Greeke tongue in more generall signification to trye and the same word is most commonly vsed in both the languages whether mention be made of good or euill tryalles and is of it selfe not restrayned to parties or circumstaunces indifferently to be taken The parties that the Scriptures tell vs doe tempt or trye be God Sathan and man God is sayd to try Abraham Iob and the Israelites Also Pharaoh Nabuchadnezar c. When the Lord tryeth his seruauntes it is either with good successe after sharpe estate or with extremitie after happy successe which is to the end that their faythfulnesse may appeare and in all these thynges they settyng God before their eyes the chief goodnesse of man and preferryng his obedience before their own pleasures doe cary an euen hand acknowledgyng euery condition to come of God The wicked on the other side if the Lord try them with extremitie they burst out into blasphemie as Pharaoh or impatiencie as Achitophell or els giue them selues to all vnlawfull meanes of escape as Saule if with good successe in worldly blessinges they abuse them some to Epycurisme as Diues some to pride as Nebuchadnezar some to reuenge as Absolon some to forget God as

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