Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	deny_v	live_v	ungodliness_n	2,303	5	11.2667	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04905	A sermon preached at Paules Crosse the Fryday before Easter, commonly called good Friday, in the yeere of our Lorde. 1579. By Iohn Knewstub	Knewstubs, John, 1544-1624.; Knewstub, John. Confutation of monstrous and horrible heresies, taught by H.N. aut	1579 (1579)	STC 15046; ESTC S101374	39,484	98

â§ A Sermon preached at Paules Crosse the Fryday before Easter commonly called good Friday in the yeere of our Lorde 1579. By Iohn Knewstub Printed in London at the three Cranes in the Vintree by Thomas Dawson for Richard Sergier 1579. â§ A Sermon preached at Paules Crosse the Fryday before Easter commonly called good Fryday in the yeere of our Lorde 1576. By Iohn Knewstub IT is thus writteÌ„ right Honorable and welbeloued in our Sauiour Christe by the Apostle Saint Paule in the second Chapter of his Epistle vnto Titus 11 The grace of GOD that bringeth saluation vnto al men hath appeared 12 And teacheth vs that we should deny vngodlynes and worldly lustes and that we shoulde liue soberly and righteously and godly in this present world 13 Looking for the blessed hope and appearing of the glory of the mightie God and of our Sauiour Iesus Christe 14 Who gaue him selfe for vs that he might redeeme vs from al iniquities and purge vs to bee a peculiar people vnto himselfe zelous of all good woorkes 15 These thinges speake and exhort and rebuke with all authoritie This text doeth deuide it selfe into foure principal partes The first part commendeth a teacher vnto vs in these words The grace of God that bringeth saluation hath appeared and teacheth vs. The second declareth what it is that he teacheth vs to wit To deny vngodlines worldly lustes and to liue soberly and righteously godly in this present world waiting for the glorious appearing of Iesus Christe The third noteth what cost and charges the sonne of God Christe Iesus our Lorde and Sauiour was at to haue vs good schollers and to profite well in this doctrine is conteined in these woordes Who gaue himselfe for vs that he might redeeme vs from al iniquitie and purge vs too bee a peculiar people vnto hym selfe zelous of good workes The fourth and last part describeth the order of this Schoole the maner of teaching and training vp of Scholers in these words These thinges speake exhort and rebuke with all authoritie Concerning this Teacher to resolue you in few woordes It is the Gospel of God which is the power of God vnto saluation for so many as shal beleeue it And therfore may wel bee called the grace of God that bringeth saluation The comparing of this verse with the next before wil let you plainly see that it cannot bee otherwise ment then of the worde of saluation the Gospell of Iesus Christe Which for iust causes is commended vnto vs vnder this glorious title of the grace of God that bringeth saluation It is the Gospel then that teacheth vs to deny vngodlines neither doth it onely tel vs barely and nakedly what is to bee done But with sweete promises allureth and with great perswasion most louing counsel aduise doeth exhort prouoke vs therunto crauing beseeching intreating vs to yeelde and consent not leauing out any thing that is likely to further the matter that is in hande The nature of man being as it is desirous of knowledge how can he but be welcome vnto vs that professeth to teache If there were no more but the name of a Teacher it were yenough to driue vs to some consideration for the good entertainment of him albeit we had neuer seene nor hearde the man before But when these Teachers bring gifts with theÌ„ the better to perswade wheÌ„ those become teachers perswaders to whom for all our welfare and happie estate we are wholy beholden may their aduise possibly thinke you be neglected and not estemed of any who hath but the least sparke of humanitie or good disposition in him And behold the grace of god that bringeth with it our saluation teacheth and entreateth vs to deny vngodlynesse worldly lustes and to liue soberly righteously and godly in this present worlde If you like Teachers that perswade enter into the hearts of men by giftes you can not mislike him I am wel assured that bringeth no lesse gift then your saluation If giftes doe commend I thinke he is sufficiently commended vnto vs most true it is that giftes and benefites cannot but commend their Maisters that bring them Solomon sayth that a gift layde secretly and closly in the bosome of him that is offended with vs is able to asswage anger when it is growen so strong that it may be said to haue sinewes and bones He saith more and besides this That a reward is as a precious stone it prospereth preuaileth whethersoeuer it turneth Rewardes and giftes receiued hold a man as captiue and Prisoner vnto the geuer so that hee is scarce his owne man but seeth with an other mans eyes and dealeth with an other mans handes for he who commeth commended vnto vs by some rewarde and gifte is able as it were by some enchauntment to set what coulour he will vpon his matter and that so cuÌ„ningly as the wysest man that is of vs al shal not bewray it For doe we not reade in Deuteronomie That rewardes blinde the eies of the wise and peruert the wordes of the iust And this is the cause why in that same place the Iudges are forbidden to take rewardes for such is the corruption of man that he wyll not stick to perswade his euil cause by those meanes yf he shal vnderstaÌ„d that the Iudge lyeth any whyt open on that part But this infirmitie of maÌ„ who ofteÌ„times furthereth his euil cause by gifts may not so preiudice the holy Ghost who is without al suspition to commend euyl causes vnto vs but that it shal be alwayes lawfull for him to vse what way of perswasion as shall best like hym yea to enter vpon vs euen by giftes and to cause the grace of GOD bringing with it our saluation to intreate vs to deny vngodlinesse and worldly lustes to see if that which is so pearcing of itselfe be able too touch vs that which perswadeth so greatly be of force to preuaile with vs that which oftentimes speedeth in euill matters may finde fauour with vs to promote the best things For what hath he not obtained among men that by gifts hath continued to perswade And among gifts there is some diuersitie some be more able to mooue vs then others are some perswade more effectually then others doe For those benefites haue alwayes been regarded aboue the rest that haue drawen vs out of some great danger or haue comforted vs in some great extremitie The memory of such is woont to be of greatest continuance and of most thankful remeÌ„brance with vs When Dauid would persuade Bethsabe his wife that SolomoÌ„ should be king after him and put her out of al doubt that she neede neuer to feare the matter any longer he pledgeth for the assurance of his worde his thankfulnesse vnto God for such benefites as could not but binde his obedience That is his often deliuerance out of trouble As the Lorde liueth saith Dauid who hath brought my

soule out of aduersitie Solomon thy sonne shal raigne after me The benefites are not lightly regarded that are receiued in aduersitte For the present sense and feeling of the miserie doeth greatly enhance the price thereof And therfore Dauid tooke away all occasion of doubting when he pawneth for assurance of his word so great a matter as was his thankfulnes for his deliuerance out of aduersitie For it could not be that he should forget to redeme so great a gage And in this highest degree of gifts commeth this benefite commended vnto vs for it is the grace of God that bringeth saluation And bringing of saluation prooueth our estate to haue been damnable before It is not only miserie theÌ„ that we were plunged in before this benefit came but a miserie of miseries for we were holden vnder the thraldome of death damnation Such a benefite deserueth thankfull remeÌ„brance it speedeth where any perswasion will preuaile such a gift a man would thinke should find fauor prosper whither soeuer it turneth Hauing succeded so great and grieuous a miserie how can it but haue the cast of most bouÌ„tiful sweete mercie We may learne by this that hath bin said what the cause is why the holy ghost saith not simply The Gospel teacheth and exhorteth vs but sayth the grace of God which bringeth saluation teacheth and exhorteth vs for it is the Gospel that he meaneth and yet he calleth it The grace of God that bringeth saluatioÌ„ to make vs more mindeful of the matter This maner of perswading by giftes and benefites vsed of the holy Ghost may learne vs a profitable lesson howe to withstande temptations vnto sinne whatsoeuer to witte by keeping fresh in memorie the seuerall benefites of God towardes vs making them as bulwarkes against our sinfull assaultes so that when they allure vs we may thus answere them The God who hath redeemed my soule from al aduersitie doeth forbid it me The grace of God to whom I owe my saluation doeth denie it vnto me The goodnes of that God of whoÌ„ I haue receiued life health honour wealth deliuerance out of these and these troubles preseruatioÌ„ from the murtherer euil toÌ„gue and slaunderer doeth desire me that for all the good will that euer he hath borne me I would not consent vnto it If any Prince should by speciall pardon deliuer a subiect froÌ„ death that by law and Iustice had deserued it and after aduaunce him to some place of honour in the Lande hard and vnthankful were his heart if those sutes especially of the prince which brought with them the remembrance of this mercie for their better enterteinment shoulde nothing be regarded and in verie deede the benefites receiued from our God should be notes of remeÌ„brance vnto vs for his seueral sutes against sinne and shoulde be alwayes at the albowe iogging of vs to remember him when sinne would pull vs from him And with these or such like speeches to sounde in our eares That Lord that tooke thee off the Ladder when the sentence of euerlasting death had passed against thee biddeth thee nowe remember him that God who hath picked thee out of so great a multitude that continue in their infidelitie hardnesse of heart and obstinacie and blessed thee with speciall knowledge comfort and confidence in him nowe willeth thee not to forget him It shall bee profitable for vs to beholde this in practise which nowe in doctrine can not but delight vs. Ioseph warring with the wicked attempts of his Mistres who would haue intised him to coÌ„mit wickednes with her beareth off al her wicked assaults with this armor For the very remembraÌ„ce of his Maisters good wil benefits towards him brideleth him so that he dare not assent vnto her shamefull demaund eueÌ„ in respect of the iniurie that he should doe vnto a maister so good and well deseruing at his hands Beholde saieth Ioseph vnto her my maister knoweth not what he hath in the house with me but hath committed all that he hath into my hande there is no man in this house greater then I neither hath he kept any thing from me but onely thee because thou art his wife How then can I do this great wickednesse The benefites of his maister towardes him seeme so great a matter in his eyes that he would learne of that impudent and shamelesse woman if impudencie it selfe could happely find out any colour of reason or excuse for so great and grieuous an offence How then sayth Ioseph after he had recited the great kindnes of his master can I possibly doe so great wickednesse not thinking otherwise but that shamelessenes it selfe would blush at such vnkindnesse and vnthankfulnesse as that was with shame inough begin to giue ouer as one who had nothing more nowe to aunswere in so foule a matter There is no man so base but in respect of some benefite receiued from God hee speaketh that sometimes in his heart which Ioseph vttered in woorde to witte there is no man greater then I but there are fewe that inferre therevpon as Ioseph did how then can I doe such wickednesse against him that hath made me the greatest It were a godly aduauntage had of Pride to make this gaine of our mounting and aspiring thoughts which would perswade vs that we be the greatest and thus to replie vpon them If I bee such a one howe then can I lie sleeping in securitie ignoraunce of God and his worde malice and vnmercifulnesse being sworne enemies to his kingdome that hath thus aduaunced me You see by this that hath beene sayd what is the vse of God his benefites euen to be the bane of vngodlinesse to smite thorowe this old man of ours this corrupt nature directing the Speare of Gods grace eueÌ„ to the heart roote of Sinne when it stirreth within vs So that sinne shall no sooner put out the head but we calling to mind some one or other speciall benefite of God shall bee readie with that same weapon of his grace to runne vpon it and wound it at the heart Therefore we see what necessitie lieth vpon vs except we wil exceede in all vnthankfulnesse to yeeld our selues obedient scholers vnto this Teacher euen the grace of God which bringeth saluation Hauing spoken thus much of the scholemaister order requireth to tell you what the lesson is which this good Schoolemaister would so gladly learne vs and that is this To denie vngodlinesse and worldly lusts and to liue soberly iustly and godly in this present worlde Let vs see what this great grace requireth of vs euen deniall of vngodlinesse and worldly lustes Thus doth the spirit of God begin with vs for we are so wretched and wicked matter that we must be weeded ere any thing may safely be sowen or planted in vs This monstrous coÌ„tagion Leprosie are we admonished of in the order of teaching vsed by the holy ghost generally throughout the scripture In the Moral law almost all precepts were negatiue Thou shalt

particularly muste needes thinke that he hath put all thinges vnto a generall gouernment for as for anie particular experience of his good will towardes them they haue it not Wee must denie this vngodlinesse that groweth by prayer into no experience of God his goodnesse Doe we thinke that any man shall euer fafely put himselfe ouer vnto the hope of the promises at the houre of death which all his life long he neuer tried to be true before Wee must also denie worldly lustes and not onely those which tende to hurt our neighbour in bodie goods or good name but euen those that holde vs so in this world as we can get no true taste in the pleasures of an other For we are holden captiue of worldly lustes in one respect or other vntyll we become newe creatures looking for that glory which shall appeare at the comming of Christe The next thing required is to liue soberly This sobrietie is a gifte that moderateth the minde in his delights and affections and may therefore well bee termed The moderatour of the minde It is a gift that doeth keepe the minde from pleasures altogether vnlawful in that these bee lawful it keepeth a man from the excesse abuse of theÌ„ That it is not onely restrained to the filthie desires of the flesh may be procued in the xii to the Romans Where the Apostle appointeth this gyfte and grace of God to order euery man in his calling that he take not vpon him but according to that measure which God hath geuen him For in very deede the minde of man hath many thinges besides the filthy desires of the fleshe too ouerturne it wherein this gift of God hath good vse It was this gift that Paule had when as hee professed him selfe to haue learned to bee riche and to bee poore to haue beene instructed to abounde and also to want to to be content with all estates and to holde hymselfe happy in them as in a portion sent him from the lord It may be thought no great gift for a rich man to learne to be rich yet doeth the Apostle say it is a matter that requireth learning and doeth ascribe it vnto Christ his worke within him It is therfore worth the labour to enter into some farther consideration what hee should meane in this matter The meaning he geueth in the same place when he saith I haue learhed in what estate soeuer I am therewith to be content A lesson necessarie for al meÌ„ A lessoÌ„ necessarie for rich men to learne them to be riche that is to hold them selues contented to remember they haue theyr bondes appointed them and there to acquaint their affections to finde contentation sufficiencie and a ryche portion So shal they truely be thankful to God for it For in very deede these heartes of ours must finde them in their owne perswasion richly prouided for ere they shal in crueth and vnfainednesse bee ioyful in the lord Let vs then learne from a contented minde to say vnto our heartes This is thy lot appointed thee of the Lorde heere are thy boundes this estate hath the Lorde distributed vnto thee There is good cause not onely to be content but also wel apaide with it We must learne our heartes to be content with it nay to take it as riche and liberal portions whatsoeuer it be and as a barre to holde in our affections from raunging into greedy desires For our affections are as guifes vnsatiable that woulde neuer rest with contentation in a thing but still be enflamed with the desire of more which would stil draw and hale vs forward and so holde vs in continuall torment The remedy where of the Lord hath appointed our owne estate whatsoeuer to be that it might appease our affections and settle them with the rest peace and good liking as in the seate which our good God hath seene to be conuenient for vs and therefore set vs in it to finde ease quiet comfort and contentment therein For if thine heart be not setled in thine estate with good liking contentation as in a good prouision it is vnpossible that euer thou shouldest become thankful for it For to seeme to ioy without ioy is to play the hypocrite to dissemble with god We must therfore take our selues to be riche already and let goe this desire to be riche For as Paule saith They that desire to be riche fall into snares noysome lustes which drowne men in perdition destruction which while some haue lusted after they haue erred from the faith Wee muste let goe the seeking greedly after that we haue found already for there is riches sufficient treasures in euery estate which must be founde out of vs to quenche this desire to bee riche Let vs learne to be content with our estate and to hold that as a certaine rule for he that hath no sure rule shal be so tossed of his affections so carried hither thither as he shal neuer finde a time to say it behooueth me to hold my selfe here within my bondes Let euery man with S. Paul learne therfore to be rich to take vp good liking of his condition and estate and take heede he conuey not the title of true thankfulnesse from his God while the vnquiet desire of encreasing his condition stealeth all comfort which must be matter of true thankfulnes from his present estate But we must learne also with Paule to bee poore as well as to be riche for he had learned and wee muste in what estate soeuer wee bee therewith to bee contented And this contentation of mindeis a medicine for coue tousnes as the Apostle testifieth saying Let your conuersation be without couctousnesse being content with that you haue The riche man must bee learned to bee poore enen to be ready with contentation of heart to goe vnder a poore estate and to assure him selfe to finde the Lordes blessing and comfort in it Hee must in his riches take out this lesson schoole himselfe herein by exercise and meditation acquaint his minde to the liking of a lower estate yf the Lorde shoulde be so good hoping to finde the Lorde very good vnto him in the same Behold a meditation in riches a lesson that is of all men to be studied and not that onely but learned also taken out that yf theyr estate shoulde yet bee poorer they shoulde perswade them selues to finde the Lord good vnto them in that their condition and therefore before to make theyr reckoning of a poorer estate by much meditation of it and yet a rich blessing in that notwithstanding euen a quiet a contented minde And this would further the account of our present estate when we should assure our selues of a very good portion plentiful yf our estate were yet lower Neither ought we so to learne it as a lesson not likely to come to prartice but as one whose practice were not like to

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