Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	commit_v	sin_n	sin_v	2,906	5	9.7075	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69130	The Christian mans walke with the most regardable and remarkable steppes thereof, the true rule according to which, and manner how we must walke: shewing the infallible properties of the children of light. Newly published by the author Nathanael Cole, Preacher at S. Leonards Bromley in Middlesex, on the backside of Stratford-Bow neere London.	Cole, Nathaniel, 1584 or 5-1626.	1624 (1624)	STC 5534; ESTC S115975	148,624	710

hee will still honour you 1 Sam. 2. 30. If aduersity comes be humble if prosperitie bee thankefull if death it selfe be patient I would not haue you timidi nor tumidi neither ouermuch timerous as doubting of Gods fauour despairing of his loue or distrusting his prouidence nor too presumptuous relying on your owne meanes trusting to your owne merits and so to sacrifice to your owne nets Habak 1. 16. for the first remember He that keepeth Israel shal neither slumber nor sleepe Psal 121. 4. for the latter know it is Gods blessing which maketh rich Pro. 10 22. He giueth and he taketh away Iob 1. 21. If riches increase set not your harts vpon them Let not the wise man glory in his wisedome nor the mighty man in his might nor the rich man in his riches but let him that glorieth glory in this that he vnderstands and knowes God who exercises louing kindenesse iudgement and righteousnesse in the earth Ier. 9. 23. 24. For though you may bee domini titulares onely Lords in name yet God is dominus tutelaris a God of power a rocke of defence your refuge Castle and deliuerer But first seeke the Kingdome of God and his right ousnes as the principall and all other things as appurtenancâ—â— shall bee cast vpon you Math. 6. 33. Seeke it first primÃ² et maximÃ¨ first of all and most of all first in order first in degree Delight your selues in the Lord and he shal giue you your hearts desire Commit your way vnto the Lord trust in him and hee shall bring it to passe Psal 37. 4. 5. And I beseech you lay to heart Saint Pauls charge Charge them that are rich in this world that they be not high-minded nor trust in vncertaine riches but in the liuing God who giueth vs richly all things to enioy That they doe good that they bee rich in good workes ready to distribute willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life 1 Tim. 6. 17. 18. 19. Now crauing pardon for my boldnesse I commend you to GOD and to the word of his grace which is able to build you vp and to giue you an inheritance among all them which are sanctified Acts 20. 32. and these my labours to your Patronage against al preiudicate opinion calumnies or supercilious censures of any ouer-curious or too enuious humbly beseeching Almighty God to giue you and al yours all happinesse i. Externall in your bodies Internall in your soules Eternall both in body and soule for Iesus Christ sake To whom for all his benefits both temporall and spirituall receiued and promised positiue and priuatiue be all thankes and praise Amen Your Honours and Worships in the Lord to bee commanded Nathanael Cole THE PREFACE to the WORKE OR An ocular SERMON fitting the Subiect being an exposition vpon PSAL. 119. 3. IT is a most regardable and remarkable saying and worthy all obseruation which the Prophet Dauid recordeth in the Psalm speaking of all those who are blessed both here and for euer hereafter They doe no iniquitie they walke in Gods waies Psal 119. 3. In which place are set downe two infallible notes of all Gods children putting a maine difference betweene them and all the wicked impes of Sathan First Gods Children doe no iniquity Which words must not simply and properly bee vnderstood for all men haue sinned and doe sinne both before and after conuersion If I Iohn and my fellow Apostles say we haue not sinned we make God a lyar 1 Ioh. 1. 10. For all haue sinned Rom. 3. 23. Againe after conuersion If we say wee haue no sinne wee deceiue our selues and the truth is not in vs. 1 Iohn 1. 8. For all our righteousnesse are as filthy ragges Esay 64. 6. For there is not a iust man vpon earth that doth good and sinneth not Eccles 7. 20. It is not so meant then that Gods children neuer sinne neither as the Papists hold that originall sinne is so abolished by Baptisme that in the partie baptized there remaines nothing which God may hate But the meaning of the words is this They doe no iniquity that is they commit not sinne so as to liue in a customarie practise of any one sinne though they may faile in words and doe amisse in deedes yet the tenour and course of their liues shall be according to Gods commandements They lye not in their sinnes sinne raignes not in them they giue not themselues ouer vnto sinne to become slaues and seruants vnto sinne They sinne not against conscience and knowledge of set purpose they sinne not willingly wilfully and wittingly with full consent and swinge of will Neither can they so sin for being regenerated the Spirit of God keeps them from so sinning Thus are the like places to be vnderstood Whosoeuer abideth in Christ sinneth not 1 Ioh. 3. 6. Whosoeuer is borne of God doth not commit sinne for his seede remaineth in him and he cannot sinne because he is borne of God verse 9. This is a speciall marke to discerne the childe of God and to distinguish him from the wicked for the wicked sinneth wilfully customarily lying and trading in his sinne without any sound repentance or true remorse of conscience sporting and delighting in sinne going on in sinne and wickednesse Psal 68. hating to be reformed Psal 50. he giueth ouer himselfe to siane to obey it in the lusts thereof Rom. 6. In a word as Paul saith The wicked being past feeling giue themselues ouer to lasciuiousnesse to worke all vncleanenesse with greedinesse Ephes 4. 19. and not onely commit wicked and vngodly deedes but commit them vngodlily in an vngodly manner as Iude Epist Verse 15. that is they doe their workes from an vnrepentant heart and with a minde deuoted and addicted to vngodlinesse with a purpose to sinne afore-hand taking pleasure in sinne and running on in the same course without repentance Herein stands the sound triall of a mans selfe indeede whether he be in the state of grace or not namely if hee can say truely in the testimony of a good conscience he doth no iniquity so as I haue shewed First he purposeth it not before-hand but it is both beside and against his purpose Secondly he hath a resisting and strife against it and is not wholly swallowed vp in the pleasure of it Thirdly if hee doth fall through weakenesse and his owne corruption yet he lieth not in it but recouers himselfe againe by renewed repentance And this is the first marke of Dauids blessed man in the Text and worthily are they set in the first place being a maine preparatiue to this walke for first a man must cease to doe euill and then doe good first cease to doe iniquitie then to walke in Gods waies Secondly the godly walke in Gods waies First obserue their action they walke that is they frame and leade their liues according to those waies which God in his holy word

are conuerted to the faith without which it is impossible to please God Hebr. 11. 6. as knowing and taking it for granted that others cannot possibly know or discerne or iudge of by experieÌ„ce what is pleasing or displeasing to the Lord. This is confirmed by other places of Scripture The wicked please not God and are contrary vnto all men 1. Thess 2. 15. They that are in the flesh cannot please God Rom. 8. 8. The naturall man cannot perceiue the things of God 1. Cor. 2. 14. And the reason is because their vnderstanding is darkened through their ignorance Ephes 4. 18. Darkenesse hath blinded the eyes of their mindes 2. Iohn 2. 11. They liue in impenitencie and vnbeliefe whereby they are so farre from poouing what is pleasing to God as on the contrary they treasure vp vnto themselues wrath against the day of wrath Rom. 2. 5. Againe hee on the other side that is truely conuerted and regenerate by the Spirit of God vnto newnesse of life is the onely man that can and doth please God For first he is in Christ in whom God is wel pleased with him Secondly it is sinne onely which displeaseth God but hee that is borne of God sinneth not doth not commit sinne that is hee liueth not in sinne as the wicked he delighteth not in sinne sinneth not against conscience and knowledge of set purpose wittingly and wilfully giuing himselfe ouer as seruant to sinne with full consent and swinge of will for his seede remaineth in him neither can he so sinne because hee is borne of God 1. Iohn 3. 9. We know that whosoeuer is borne of God sinneth not but hee that is begotten of God keepeth himselfe and that euill one that is the deuill toucheth him not 1. Iohn 5. 18. Thirdly The regenerate man is of God and the childe of God for hee that doth righteousnesse is borne of God 1. Iohn 2. 29. and hee that loueth is borne of God 1. Ioh. 4. 7. whereas the vnregenerate doth not righteousnesse neither loueth his brother and so is not of God but a childe of the deuill 1. Iohn 3. 10. Lastly The regenerate hath the Spirit of God in him dwelling in him and ruling him and so beeing led by the Spirit he is the Sonne of God Rom 8. 14. But the wicked haue not the spirit Iude Epist Verse 19. and so hauing not the spirit are none of Gods Rom. 8. 9. All which confirme this doctrine that first a man must be regenerate and conuerted and enlightened by Gods spirit be light in the Lord and a childe of light before he can see what Gods will is or prooue what is acceptable or pleasing to the Lord. Vse This teacheth vs aboue all things in the world to labour for the grace of regeneration and neuer to bee at quiet till we finde by good experience that wee haue our part in the same A necessary grace it is both in regard of this life and the life to come First for this life without it we can bring forth no good fruits of an holy life wee can doe no good worke acceptable or pleasing to God An euill tree cannot bring forth good fruit Math. 7. 18. Therefore Paul saith Wee are created in Christ Iesus vnto good workes Ephes 2. 10. where the Apostle sheweth that good workes are done onely of them which are iustified regenerated and made new creatures in Christ The person must first be good before the worke can be so The person iustifieth the worke not the worke the person and God respects not the worke so much as the worker whose person is iustified and accepted as righteous in Christ Secondly Regeneration is needfull for the life to come For flesh and bloud cannot inherite the Kingdome of God 1 Cor. 15. 50. Except a man be borne of water and of the spirit hee cannot enter into the Kingdome of God Iohn 3. 5. Consider this seriously And because it is so necessary that euery one may rightly conceiue of it and approoue it in himselfe obserue it briefly in these particulars First whosoeuer thou art approoue vnto thy selfe thy Election as Saint Peter saith Make your calling and election sure 2 Pet. 1. 10. For onely the Elect are regenerate because 1. they onely are called out of the world vnto Christ effectually and they onely iustified now Iustification is neuer separated from regeneration 2. onely the Elect are belieuers Acts 13. 48. As many as were ordained to eternall life belieued Wherefore Saint Paul cals it the faith of the Elect Tit. 1. 1. But onely belieuers are regenerate Ergo onely the Elect 3. Onely the Elect are blessed in Christ with all spirituall blessings Ephes 31. 3. Regeneration is one of the maine spirituall blessings Ergo. 4. Regeneration is necessary onely for such as enter into the Kingdome of heauen But the Elect only enter into the kingdome of heauen Ergo. From all which may be concluded that those that can finde and feele themselues regenerate haue in themselues a certainty of their Election and an infallible testimony of their owne saluation Secondly consider rightly what must be regenerate and renewed some hold onely the inferious part the body but this is contrary to that Be renewed in the spirit of your minde Ephes 4. 23. some from that saying hold the contrary onely the minde is to be renewed in this life and the body at the resurrection confirming their opinion from the words of GOD and Dauid I will take away the stony heart and giue you an heart of flesh Ezech. 36. Create in me a cleane heart Psal 51. where say they mention is made onely of the heart I answere Regeneration or Renouation is begun in the minde and the minde in the first place and principally is regenerate but to deny the body to be partaker of this present renouation in this life is to goe expresly against holy Scripture and is condemned by the experience in holy men and such as are regenerate Our sauiour Christ saith speaking of the whole man Except a man be borne againe Iohn 3. 5. Totus homo quia totus Caro natus whole man because the whole is flesh borne Secondly Saint Paul saith Our bodies are the temples of the holy Ghost 1 Cor. 6. 19 but the holy Ghost dwelleth not in bodies vnregenerate or vnsanctified Thirdly our bodies are the members of Christ 1 Cor. 6. 15. But if they be not capable of regeneration by the spirit they cannot be called the members of Christ Fourthly Sanctification is Regeneration â—â—â—â—es are sanctified 1 Thes 4. Ergo Fiftly Paul prayeth to God to sanctifie them wholy throughout in soule spirit and body 1 Thes 5. 23. Thus the whole man in this life is regenerate yet but in part not perfectly the beginning being in the heart and minde from whence the efficacy of the spirit is deriued into the body for as out of an euill heart proceede many prauities and euill things which defile the body Math. 15. So out of a good

hath appointed to walke in Secondly wherin they walke and their discretion not in their owne waies following the imaginations of their own hearts not in the waies of sinne the world the flesh nor Diuell but denying themselues and resigning themselues wholly to Gods will and pleasure in all things they vtterly abhorre all false wayes Psal 119. 104. 128. they walke saith the Text in his waies Thirdly marke the extension of their walke not in some few here and there doing some good thing in a good moode or by fits and snatches but yeelding a generall obedience to all Gods Commandements as Zacharias and Elizabeth They walke in all his waies Fourthly obserue the persons who onely doe and can walke in this way they that is onely the godly who are indued with sauing-grace and haue ceased to commit iniquitie they walke in his waies they stand not still in this way nor goe backward nor onely begin well and make some good proceedings and then stand at a stay but they proceed in good duties grow in grace going forward in the knowledge of Christ they goe on till they come to their iournyes end They walkâ— thiâ— is their progression Secondâ—â— they keepe themselues onelâ— in Gods waies auoiding aâ—â— by-paths this is their discretion Thirdly in all Gods waies there is their extension Lastly they and onely they this is their condition This is another maine difference betweene the godly and the wicked The godly walke in the law of the Lord Psal 119. 1. Hee that is a iust and righteous man indeed walketh in Gods statutes Ezech. 18. 9. and as Dauid saith here they walke in Gods waies But the wicked not so For they walke not in Gods law nor in his statutes nor in his testimonies Ier. 44 23. They set themselues in no good way Psal 36. 4. The way of peace they haue not knowne Rom. 3. 17. They doe alwaies erre in their hearts because they haue not knowne Gods waies Heb. 3. 10. They walke in the vanity of their minde Ephes 4. 17. They walke after their owne vngodly lusts as Iude Epist Verse 16. 18. Yea they walke but they are enemies to the Crosse of Christ whose end is destruction Phil. 3. 18. They walke in the counsell of the vngodly Psal 1. 1. The godly walke as children of the light Ephes 5. 8. But the way of the wicked is as the darkenesse they know not at what they stumble Prou. 4. 19. The wicked walke on in darkenesse Psal 82. 4. All which must teach euery one to auoid the path of the wicked and to follow the example of the godly to hate euery false way and to keepe our selues onely in Gods waies Thus may wee expect the gratious protection and prouidence of God and his holy Angels If we keepe our selues in those waies he hath appointed for vs Psal 91. 11. Be not therefore companions with the wicked Ephes 5. 7. Walke not thou in the way with them refrayne thy foote from their path Prouerb 1. 15. For for such wicked courses comes the wrath of God vpon the children of disobedience Ephes 5. 6. Enter not into the path of the wicked and goe not into the way of euâ—ll men auoid it passe not by it turne from it and passe away Prou. 4. 14. 15. They leaue the pathes of vprightnesse to walke in the wayes of darkenesse They reioyce to doe euill and delight in the frowardnesse of the wicked whose waies are crooked and they froward in their pathes Prou. 2. 13. 14. 15. Let therefore discretion preserue thee and vnderstanding keepe thee to deliuer thee from the may of the euill man that thou maist walke in the way of good men and keepe the paths of the righteous Prou. 2. 10. 11. to 20. Then shalt thou walke in thy way safely Prou. 3. 23. For the righteous walke in Gods waies as the Text saith They walke in his waies More particularly obserue out of this clause first what is meant by walke and the diuers kindes of it secondly what are these waies of God and why so called This dutie of walking is taken in a good sence or bad In a good sence as here and infinite like places both in the old and new Testament In an euill sence as to walke in sinne in darkenesse c. both which I haue shewed at large From both acceptations it is more than manifest that to walke signifieth to leade our liues orderly warily and circumspectly and to haue our conuersation euery way suitable to those waies which God hath set downe in his word neither declining to the right hand nor to the left agreeable to that of Salomon Ponder the path of thy feete and let all thy waies be established Turne not to the right hand nor to the left Prou. 4. 26. 27. and to that of Saint Paul Make streight steppes for your feete lest that which is lamâ— be turned out of the way Heb. 12. 13. And take heed that yee walke circumspectly Ephes 5. 15. Thus to walke is to liue thus and thus to leade our liues in this and that to order our liues according to this and that taking the word of God for our onely rule to the obedience wherof our whole liues are framed and by which all our actions towards God man through the whole course of our liues are ordered and squared This is to walke in Gods wayes which may well be explained by the saying of Dauid in the Psalme To him that ordereth his conuersation aright will I shew the saluation of God Psal 50. 23. making the walking in Gods waies and the ordering of our conuersation aright all one in effect Therefore as Saint Paul speaking of this word Walke in the bad sence saith that the Colossians walking in sinne was liuing in sinne in which ye also walked sometime when ye liued in them Coloss 3. 7. so say I speaking in the good sence then doe we walke in Gods waies when we liue in them Whence we must note that it is not a bare talking and discoursing about Gods wayes that will serue turne but a walking and liuing in them not to know them but to doe them not onely to be informed of them in our iudgements nor onely conformed to them in outward shew but transformed inwardly by the renewing of our mindes and reformed wholly in the practise of our liues Moreouer this spirituall walke hath relation first to God secondly to Man Both must be regarded and great heed must be taken how wee walke both before God and men for there are two extreames into which men commonly fall the one is so they haue a good heart towards God inwardly as they say they neuer care how they seeme to their brethren whereas the duties of pietie towards God in the first Table must shew themselues in the duties of charity and the light of an holy example to their brethren in the second Table The other is so they can liue a ciuill honest life and make a faire

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