Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	eat_v	fruit_n	serpent_n	1,943	5	9.6634	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17917	Three sermons The former discouering a double and false heart, vpon the I. King. 21. 9. and 10. The second called, the blessednes of the righteous, vpon Psalm. 37. verse 37. The third, the court of guard, or watch of angels: I, Sam. 17. 37. By Nathaniel Cannon, Preacher of Gods Word at Hurley in Berkeshire.	Cannon, Nathanael, 1581 or 2-1664.	1616 (1616)	STC 4578; ESTC S117074	22,426	70

but that hee was a theefe and carried the bag and therefore was loath that such a morsell should goe from his own mouth g Mat. 2.8 Herod also seems wonderful forward in the sending away of the wisemen to Bethelem to seeke out the Babe Christ and when you haue found him bring me word saith he that I also may come and worship him Would Herod worship Christ No such matter but if he could come at him he would murther him for hee is afraid of his crown as al Tirants are Balam h Num. 23.1 pretends the glory of God when hee goes about his magical spels and yet comes the Lord and calles for altars Build me here saith he seuen Alters if so be it may please the Lord to answere me Hee workes in sorcery and yet pretends great pietie iust after the manner of that which the Apostle speaks of in the Epistle of i Titus 1.16 Titus They professe that they know God but in workes they denie him being abominable and disobedient and vnto euery good worke reprobate Thus from the Scriptures haue we prooued this doctrine and further might confirme it from k 1. Sa. 15.8 Saul who vnder the pretence of sacrifice reserueth Agage and the rest of the booty Further from Ammon l 2. Sa. 13.6 Dauids son who pretends sicknes to rauish his Sister Tamar from Ioab who vnder pretence of curtesie stabs Amasa to the heart m 2. Sa. 20.9 From the Scriptures come vnto our owne times what is there that we will allow to be sinne haue wee not a cloke a vaile for euery transgression Doth not the couetous person shroud himselfe vnder pretence of prouiding for his familie n 1. Tim. 5. Doth not the drunkard couch vnder good fellowship and loue doth not murder goe now for manhood is not lying and excusing answered and defended with good intents and what sinne shall there be named that will not be defended Alas my brethren our defenses and intimations reseruations and mentall conclusions distinctions and euasions will not suffice vs. Amongst others if we shall looke vpon the example of Vzza â— 2. Sam. 6.6 Good intents will not excuse it is notable to this purpose to put vs from the good intents when the Ark was in danger of falling by the stumbling of the oxen hee put forth his hand out of a good intent out of his loue vnto the Lord yet in regardd there was a commandement to the contrary the Lord was angry with him and strikes him dead the which with all other allegations to this purpose as the Apostle meanes in the 3. Rom. 3.8 to the Romans that we must not doe euill that good may come thereof This therefore might raise admiration but that wee can collect the reasons why sinners wil lodge themselues vnder these pretenses and imaginarie euasions Reasons 1. They wil doe all their euill actions vnder good pretences in the imitation of their Master the Diuell whom they serue Satan neuer comes to tempt like a diuell but to that end that he may blind or deceiue he will transforme himselfe into an Angell of Light q 2. Cor. 11. and he is so cunning in the delusions that he offereth that as our Sauiour saith if it were possible hee would deceiue the very Elect r Matth. 24. This lesson hath he taught his instruments alwaies to pretend some good in the wickedest actions that can be enterprised and amongst other maxims and principles of Satan how foule so euer the fact is yet you must not confesse it but either iustifie the act vnder some good pretence or else so extenuate it as it were not worthy the reproouing This shuffling our first parents kept s Genes 3. It is one of the Diuels principles neuer to acknowledge a fault Adam saith God hast thou eaten of the fruite The woman hee saith that thou gauest me she gaue me and I did eate Marke it was no sinne of his but the womans yea he will lay the imputation vpon God as if he had been in the fault for giuing the woman The woman that thou gauest me Then to the woman Why hast thou done this The Serpent saith she beguiled me and I did eate Thus they poste their sinnes one from another This tricke Satan hath taught all his for the thiefe in his deedes of darkenesse vseth the night that none may see him but if he be brought to light Why then what would you haue me doe I am in wants and I was ashamed to beg and I could not worke and therefore I did this for necessities sake The Fornicator or Adulterer being made manifest doth hee take it to heart in that he broke the commandement No verily but when his finne is vrged his excuse is ready Why it is but a tricke of youth and I am not the first and if all our sinnes were written in our foreheads others might bee ashamed to shew their faces as well as I and therefore saith he Let him that hath done no sinne cast the first stone The Curser and common blasphemer that rips vp the wouÌ„ds of Christ and sweares ex tempore at euerie word is he to blame when his sinne is cald in question and he told that the plague of God is vpon that house where aswearer is and lieth betweene the wainscot and the wall t Zach. 5.4 Doth this either moue him or reforme him no not at all but he will defend it why did you prouoke me then saith he it is your sinne to vrge me saith he and not mine Reason 2. Iesabel and her disciples will haue pretences to giue some kind of satisfaction as it were to the common people especially if it concerne a publike action for so Iezabel carrieth this Naboath is set in the midst of the people and a fast is proclaimed and euery thing carried in that pitifull manner as if none had been more mooued with compassion then Iezabel yet because he was a blasphemer he must needs die but in the manner of his death she would shew all the fauour that could be A Similitude like vnto some theeues who when they haue stript a man out of all he hath would faine be accounted mercifull theeues in that they do not murder those whom they haue robbed or in that they do not bind them so cruelly as some others haue done Thus that bloodie Emperor wold be accounted pitiful Nero. in that he let his school-master die an easie death wheras it was monstrous crueltie in him to do him to death at al especially vpon no better ground but because he whipt him when hee was his Scholler But let vs gather towards the haruest of our doctrine and that is such profitable vses as may bee deriued from this point which shewes vs that euery sin will shelter it selfe vnder some pretence Vses 1. This shewes what a fearefull sinne couetousnesse is the which this action of Iezabels will demonstrate vnto vs for

THREE SERMONS THE FORMER DISCOVERING A DOVBLE and false Heart vpon the 1. King 21.9 and 10. THE SECOND CALLED THE BLESSEDNES OF the Righteous vpon Psalm 37. verse 37. THE THIRD THE COVRT of Guard or Watch of Angels 1. Sam. 17.37 Nathaniel Cannon Preacher of Gods Word at Hurley in Berkeshire LONDON Printed by T.C. and B.A. for William Welby and are to be sold in Pauls Church yard at the Signe of the Swan 1616. TO THE THRISE HONORED PEERE MY LORDS Grace the Duke of Lennox Earle of Richmont Lord High Steward of his Maiesties Houshould Knight of the most noble and illustrious Order of the Garter and one of his Maiesties most Honourable Priuie Councell IF it may become a Seruant to make tender of his dutie vnto his Lord and Master then may your Grace vouchsafe to patronage this poore present notwithstanding it comes thus meanely apparelled My offering is but little and lesse then euer was offered to so great a personage yet let it not perish but find such acceptation as may giue testimonie of your most heroicall disposition When first I had leaue to call you Lord it was in my heart to doe something but neuer had the heart till now now too soone for I may truly acknowledge to your Grace that this hoc aliquid nihil est this is a very something nothing that is produced And yet great Lord I doe not nor I dare not speake meanely of my calling but my gifts with ioy with confidence and I hope with conscience I may ioyne with our Apostles saying that I am not ashamed of the Gospel of Christ Rom. 1.16 because it is the power of God vnto saluation to euery one that beleeueth so that in this respect although the Lord hath made you great yet if you were greater and the greatest vpon the face of the earth yet know it is the word of God of that glorious God who is the Creator and the Kings and Princes Dukes and Nobles are but his creatures as other men vos estis domini terrae indeed you are the Lords of the earth Psalm 82.1 and yet your selues are but Terra domini euen the earth of the Lords as other men O therefore let a seruant speake if you would double and trebble Honors vpon your head let the Word of God be the lanthorne vnto your feete and the light vnto your pathes Psalm 119. you shall see the way that leades vnto life euerlasting verbum est via the Word is the way haec via ducit ad vrbem this way leades vnto the hauen yea vnto the heauen prepared for those that loue that heare that reuerence and obey this word of God there shall you chaÌ„ge your Dukedome for a Kingdome for he crownes his children Reuel 5.10 If then the eminent Lords would raise their houses let them raise vp their hearts and set them vpon righteousnesse for them saith God that honour me I will honour them but they that neglect or despise the Lord shall downe to the ground Be pleased therefore most Honorable Lord 1. Sam. 2.30 in respect of him whose word it is to looke vpon this small Exposition although in respect both of my weakenesse and vnworthinesse that doe present it may fall to the ground Plutarch in vita Artax Be vnto me in this kind a Princely Artaxerxes he receiued a handful of running water from a poore laborer be as gratious noble Lord in receiuing this from me a poore Scholler whilest I according to my beuÌ„den duty pray to my God for your increase of honor and happines internall externall eternall and so rest Your Graces Chaplaine in all dutifull obseruance Nathanael Cannon A DOVBLE HEART 1. KING 21.9.10 And she wrote in the letters saying Proclaime a fast and set Naboah among the people and set two wicked men before him to beare witnesse against him saying Thou didst blaspheme God and the King and then stone him to death EZechiels Vision is full of demonstration a Ezech. 8.8 and in a liuely maner doth present vnto vs the course or rather curse of sin it shewes vs the gradation of it as if it grew vp by the rule of multiplication from bad to worse from much to more from one mischiefe to another vntill the full measure of wickednesse and abomination it selfe bee made vp Goe saith God vnto the Prophet in that place and dig into the wall and thou shalt finde a doore which doore breake open and thou shalt see all manner of abominations and when thou hast scene those saith God goe a little farther and then thou shalt see more and the further thou goest the more abominations thou shalt find My Text seemeth to haue the like reuelation for by that time the walls of the Scripture are broken downe and the doore of it opened wee shall see such degrees of sinne and such a progression in wickednesse that the truth of that Scripture will appeare vnto vs which Esay speakes of as concerning the nature of wickednesse which is to draw sinne vpon sinne and iniquitie vpon iniquitie as it were with cart ropes b Esay 5.8 This course is here taken by a cursed woman for so God pronounceth Iezabel to bee who hauing with her husband Ahab set their eyes vpon that which was not their owne and longing after Naboaths Vineyard which was neere adioyning vnto their Pallace they propose it vnto him that they might obtaine it for a price or els that they might exchaÌ„ge with him for some other but his answere is Negatiue God forbid saith hee that I should sell my fathers inheritance This refusal in vnpleasing to Ahab as if it had beene a great offence in Naboath to keepe his owne In this discontentment Iezabel takes her time and of a resolution to accomplish her wicked purpose incenseth Ahab after this manner Art thou a King saith she and rulest Israel As who should say Dares hee denie thee his vineyard Thus are there alwaies wicked instruments to prouoke and worke vngodly offices especially where wicked women become counsellors whose mallice is no lesse then is noted vnto vs when it maintaind that there is no head to the head of a Serpent Eccles 35. nor no malice to the malice of a wicked woman The consequence of this Text is an instance so it is very probable that Ahab would haue giuen this ouer after a little more grumbling But Iezabel scornes such a repulse shee wil haue his Vineyard and his bloud and for that purpose shee arraignes him condemnes him and executes him all at once as appeares in this Text. Thus hauing broken downe a little of the wall to make way vnto it that so we may see the occasion from whence all this proceeds wee will now adresse ourselues vnto the dore and looke in thereat that so we may enter into this Scripture and take into our consideration such seuerals as in a course of deuision this Text will naturally afford vnto vs The

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