Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	worship_n	worship_v	worthy_a	35	3	6.6890	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09462	Satans sophistrie ansuuered by our Sauiour Christ and in diuers sermons further manifested / by that worthy man Maister William Perkins ; to which is added, a comfort for the feeble minded, wherein is set downe the temptations of a Christian.	Perkins, William, 1558-1602.	1604 (1604)	STC 19747.7; ESTC S4051	89,009	206

take paines that their diligence in defending and vpholding true religion and building the church of God may counteruaile Satans diligence in hindering of it Secondly it behooueth all Christians not onely to pray for themselues but seeing the Diuell labours the ruine of the church specially in preuailing with Princes and great men we must pray for the good of Gods Church and children and euery member of it by name for Kings Queens c good reasoÌ„ is there that we should do so for in the good and flourishing estate of the church we all receiue benefite by it and fare the better for it Thirdly if Satan durst set vpon the Sonne of God and tempt him to idolatrie and to worship the Diuell then much more will he be tempting vs to the like sinne and set vpoÌ„ sinfull man to moue him to worship him and make him his God But you will say there is none so mad to worship the diuell to make him our God oh we defie him True it is men say they defie the Diuell and spit at him but alas if we consider their dealings we shall see the Diuell sits in their hearts and rules there as God Do but cast your eye vpon the three maine Religions of the world the religion of the Turke of the Iew and of the Papist and it will appeare that most men worship the Diuell and make him their God because the Turke he is ignoraÌ„t of the true God the Iew worships God the Father but not by Iesus Christ whom they deny the Papist worships a false and counterfeit Christ forged by themselues and neuer read of in the word of God for they make him a Sauior in part a Priest to be creator or the maker of his Creator That it may appeare that these three sorts of people do not worship the true God but euen the diuell himselfe let vs marke these 2 principles First that al doctrines set downe and inuented by man concerning Gods seruice and worship being against the word of God they be the doctrines of Diuels so saith Paule 1. Tim. 4. 1. 3. that there shall come false teachers which shall teach doctrines of Diuels and what are these Vers. 3. he saith Such as forbid to marrie and teach men that some meates be holy in themselues some vnholy and not lawfull to be eaten The second principle is this all worship of God deuised by man being against the word of God is the doctrine of Diuels So the Gentiles offering to Idols Paule saith they offered to Diuels yet none of them intended that but rather by the idols offered to God So whatsoeuer worship shall be inuented being against the word of God it is indeed the worship of the Diuell not of God Now by these two principles it appeareth that the worship of God performed by the Turkes and by the Iewes it is no worship of God but the worship of Diuels seeing both of them worship the Father out of the Sonne And the worship of God in Poperie it is no better then the worship of the Diuel seeing they worship God out of the true Christ and haue forged to themselues a false counterfeit Christ. And if Paule might truly affirme of the Gentiles that they worshipped not the true God but offered to diuels then mnch more may it be auouched of that abominable sacrifice of the Masse that it is indeed the worship of the diuell seeing it is more vile idolatrie then that of the Gentiles Now it will be said Though the Diuell preuaile thus with them yet he cannot preuaile so with Protestants neither can they be said to worship the diuell I answer That in truth there be thousands of Protestants in the world who do worship the Diuel for all those which do onely in outward shew professe true religion but in heart loue the world set their hearts vpon pleasures profites and preferments such professours do in truth make the diuell their God and may be said to worship the Diuell For to whom soeuer they giue their hearts to them they do giue worship but while they set their hearts on these things they do not loue God neither do they beleeue in God and rest vpon him as their God and therefore they make the world their God and so worship the Diuell Fourthly by this practise of the diuell we see those men confuted who thinke that the diuell cannot make a league with men as with witches coniurers c. For we reade and know such things haue bin done and here we haue a manifest proofe of it for the Diuell offers a league to Christ there was nothing wanting but our Sauiour Christ his coÌ„sent And if sinfull maÌ„ had bene in Christs stead questionlesse there had bene a league and for so great gaine he would haue the diuell his seruice Then said Iesus vnto him Auoide Satan c. Now followeth the answer of our Sauiour Christ. And first in Christs answer marke in propounding of it he vseth first a speech of indignation and of defiance to the Diuell and his offer Auoide Satan as though Christ should haue said I haue heard thee blaspheme both me and my Father haue thus long suffered thee but I will suffer thee no longer get thee hence Satan I will not vouchsafe to answer to thy temptations any more Marke here in the answer of Christ that he was content to endure the diuels temptations and reproches which concerned his owne person but when he is so bold to blaspheme God his Father he can endure him no longer Now when he makes challenge and claimes title to all the kingdoms of the world as though he were Lord of them and could bestow them at his pleasure therin he blasphemed God his Father Then this teacheth vs that if we shall heare vngodly wretches blaspheme the name of God we may not endure it but haue indignation great dislike of it And if we heare black-mouthed Rabshekahs blaspheme the holy name of God by swearing cursing banning we must be touched with griefe to heare the glorious name of our God dishonoured and if time and place require manifest our dislike in open reprehension of it WheÌ„ Ahab and Iezabel being both wicked heard that Naboth had blasphemed God they rent their cloathes in token of sorrow So when Hezechiah heard the blasphemies of Rabshekah he rent his cloths and was very much grieued for it WheÌ„ Dauid heard the Gentiles say where is now their God this blasphemous speech did greatly affect him so as his very teares were his drinke And the bad speeches of the men of Sodome did much affect Lot vexe his righteous soule 2. Pet. 2. 8. And as all men must be grieued to heare wicked men blaspheme the name of God so especially those that be gouernours of others and by name maisters of families as Dauid saith Psal. 101. he would not suffer a talebearer in his house much lesse a blasphemer

feeling the waight and daunger of temptations he might be a mercifull high Priest to helpe vs in our temptations as the Apostle doth witnesse The next point to be noted is the cause and author of his temptation He was tempted of the diuell This name Diuell signifieth a cauililer a slaunderer a priuie accuser for he accuseth God to man as he did to Euah Gen. 3 â— Hath God said indeed ye shall die Nay but it is because God loues you not for when ye eate of the tree God knoweth ye shal be like vnto God Secondly the Diuel accuseth man to God and is therefore called the Accuser of the brethren one which ceasseth not to put vp bils of accusation against vs and to accuse vs vnto God as he dealt with Iob. Thirdly the Diuell accuseth one man to another by raising suspitions and bad surmises and by backbiting one another And seeing the holy Ghost calleth Satan an accuser let vs all beware of accusing our brethren of slaundering and backbiting for such men become like vnto the Diuell Againe it must admonish al men to beware that they do not by any accusations or slanders seeke to draw men from embracing the Gospell for they which take this course make themselues Diuels incarnate Of this sort was Elymaâ— the sorcerer Act. 13. 10. whom Paul therefore calleth the child of the Diuel And thus much of the first part of the preparation Now followeth the second part viz. the abode of Christ in the wildernesse which is set out by three circumstances First by his fasting forty daies and forty nights Secondly by his companie there namely the wild beasts Manke 1. 12. Lastly by those temptations wherewith the Diuell did incounter him within the space of those fortie dayes Luke 4. 2. though the particulars be not set downe by the Euangelists The first point is Christs fasting in the wildernesse the space of fortie dayes There be three sorts of fastings First a dayly fast which is nothing else but the vertue of sobrietie or a moderate vsing of the creatures of God with abstinence and this kind of fasting all men must vse continually and we must take heed of the abuse of Gods creatures by surfetting and drunkennesse Rom 13. 12. The second kind of fasting is a religious fast when we abstaine from meate and drink for a certaine time that we may be more fit for the exercises of repentance prayer and duties of religion and this kind of fasting the Iewes vsed sometimes for one meale sometimes for two or three sometimes for many as 1. Sam. 31. 13. they fasted seuen dayes The third is a miraculous fast when any one shall fast many dayes and that beyond the course of nature thus Moses fasted fortie daies and fortie nights in the mountaine and so fasted Elias Now there is no man able to fast so long by the course of nature Indeed Paul did fast three dayes after his conuersion and those which were with Paule in the ship in that dangerous voyage Act. 27. 33. are said to haue fasted foureteene dayes which though some thinke is not meant of abstaining from all sustenance but that they did eate very litle yet the words are plaine that they did eate nothing for the space of foureteene dayes And though it be true that Phisitions affirme that a man may liue seuenteene dayes without meate yet he cannot endure longer as twentie or thirtie dayes Now our Sauiour Christ fasted fortie dayes and fortie nights and for all this his complexion was not changed nor the strength of his bodie weakened nay he was not hungrie till the end though men cannot fast a short time but it wil weaken them and make them hungry which doth proue this fast of Christ was miraculous Now there be some reasons why Christ fasted so long and no longer First that when he came to preach the Gospell he might come with more authoritie and reuerence as when Moses had fasted fortie dayes and brought the two tables the people receiued him with greater reuerence So likewise Elias when he was to restore Religion he fasted forty dayes and forty nights Secondly he fasted so long that he might answer vnto the time that Moses and Elias fasted Thirdly he fasted no longer lest any man should call into question his humanitie whether he was true man yea or no if he had fasted threescore or an hundred dayes From this miraculous fast of Christ the Papists fondly gather their superstitious fast in Lent being but an apish imitatioÌ„ of Christ and in truth their fasting is no fast but a plaine mocke-fast seeing they eate as liberally and fare as daintily then as at any other time of the yeare whereas Christ abstained from all vse of meate and drinke Secondly Christ was moued thereunto by the instinct of Gods holy spirit they haue no word to warrant them Thirdly Christ did thus fast but once in all his life but their fast is continuall euery yeare and therefore these reasons proue that their collection is friuolous The second speciall point to be marked in the abode of our Sauior Christ in the wildernesse is his conuersing with the wild beasts Marke 1. 13. Some say the cause of his conuersing among the wild beasts was that they might do him that homage which is due to the Creator but this opinion hath no warrant out of the word of God and litle truth in it for though it be true that Iesus Christ is worthy of all homage yet he came not to this end into the world but rather to take on him the shape of a seruant But the true cause is this whereas there be two kinds of wildernesses one which was inhabited and where Iohn Baptist did baptize preach and another not inhabited where liued all kinds of wild beasts as Lions Tygers Beares c. Christ made choise of that which was without the societie of men wherein were onely the wild beasts to beare him companie that so in this great combat against the Diuell he might shew he had no aide nor comfort of any man but that he ouercame by his owne power and therefore ã€ˆâ—Šã€‰ the honour and praise of the victory belonged to Christ Iesus alone And besides in the person of Christ we may behold the estate of Gods church here vpon earth that she liueth here with wicked men which be no better then wild beasts as Esay 11. 6. doth testifie The third circumstance whereby the abode of Christ in the wildernesse is described be those temptaions which befell him within the compasse of the forty dayes for before the three great conflicts Luke 4. 2. there is mention made of other temptations which though they be not specified yet it is very likely that the Diuell did set vpon Christ by sundrie small light and weaker temptations thereby making an entrance to his fiercer and stronger temptations For it is the diuels maner to go on and

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