Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	day_n	eat_v	flesh_n	7,778	5	7.8149	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01711	Certaine sermons, vpon diuers textes of Holie Scripture Whereof some haue been seuerally before published, and other some for the greater benefit of the godly reader are here now added. By M. George Giffard, preacher of the worde of God at Mauldon Essex.	Gifford, George, d. 1620.; Gifford, George, d. 1620. A sermon on the parable of the sower. aut; Gifford, George, d. 1620. Two sermons upon I. Peter 5. vers. 8 and 9. aut; Gifford, George, d. 1620. Foure sermons uppon the seven chiefe vertues of faith. aut; Gifford, George, d. 1620. A godlie, zealous, and profitable sermon upon the second chapter of saint James. aut; Gifford, George, d. 1620. A sermon preached at Pauls Crosse the thirtie day of May. aut; Gifford, George, d. 1620. A sermon on the third chapter of Saint Iames. aut	1597 (1597)	STC 11848.5; ESTC S120470	152,707	288

minded but feare Rom. 11. ver 20. Also the same Apostle speaketh of some that made shipwrack of the faith 1. Tim. 1. vers 19. Hee that thinketh hee standeth let him take heed least he fall 1. Cor. 10. ver 12. Christ saith to the Angell of the Church of Ephesus Thou hast left thy first loue Reue. 2. ver 4. Take heede least anie man fall away from the grace of God Heb. 12. vers 15. And S. Peter doth speake of such as are like the dog that returneth to his vomite 2. Pet. 2. There be other places of scripture which they doe also alleadge to prooue that men that haue the true liuely faith may wholy loose it I will not stand to answere euery one particularlie but in generall and thus that whatsoeuer the word of God speaketh of falling froÌ„ grace of turning from the way of righteousnes or loosing the faith it is not to bee vnderstood of the grace of sanctification or of the true liuely iustifying faith but of that other faith which the holie scriptures doe speake of which the wicked may haue and of those graces which they also are after a sort made partakers of For this is sufficient for me to shewe that whosoeuer is once partaker of the liuelie faith he can neuer loose that faith hee can neuer perish for that being prooued it must needs be confessed that all the scriptures which they alleadge are to bee vnderstood not of that liuely faith or of those that be sanctified I am saith Christ the true vine and my father is an husbandman Euery branch in me that beareth not fruite he taketh away and euery branch in me that beareth fruite he purgeth that it may beare more fruit Ioh. 15. vers 1.2 Christ is the vine they which professe his name be the braÌ„ches These branches be of two sortes the one sort beareth no fruit the other sort beareth fruit Now let it bee demanded what are they which beare fruit It must needs be answered they be such as haue the true and liuely faith they be ingrafted into Christ and doe receiue as it were the sap or iuice of life from him Their faith is that which Saint Paule saith worketh by charity and therfore euery one that hath that faith beareth fruite Then who bee those branches that beare not fruite They be Christians in name and in profession otherwise he would not say Euerie branch in me that beareth not fruit They be after a sort grafted also into Christ in as much as they haue been baptized and doe professe to beleeue in him but their faith is but a dead faith otherwise it could not be saide that they beare no fruite By this we see it is euident that there is a difference of faith there is a fruitlesse or a dead faith and there is a faith which is liuely and cannot but worke Then see how we are to argue out of this place Euery branch that beareth fruit that is euery one that hath the true and liuely faith shall be purged that it may beare more fruit therefore not any one of the reprobate haue the liuely faith This consequence is cleere if wee consider that he saith Euerie branch that beareth fruit he purgeth not to take it afterward away but that it may bear more fruit For will they be so bold as to say thus Some branches that beare fruite shall bee taken out of the vine as well as the branches that beare no fruite Or thus Some branches that beare fruite shall be purged that they may beare more fruite but yet in the end they shall also bee taken out of the vine were not that a strange speech What difference or what a vaine difference were that which Christ maketh of the branches touching perseuerance in the vine if the fruitfull branches or any of them could be separated from it as well as the vnfruitfull howe doe they make Christ to speak It may be they wil say that the holy scripture speaketh somtimes vniuersally wheÌ„ as yet exceptions in particulars are for to be admitted and so his saying doth stand true although some branches that haue born fruit be taken out of the vine and do perish I answere that this cauill is of no force heer because our Sauiour doth so speak vniuersallie that he also speaketh singularly He saith not al the branches that in me bear fruit but euery branch in me that beareth fruit he purgeth that it may beare more fruit So that we may conclude that there are none of the reprobate that haue the true and liuely faith for if they had they shoulde bring forth fruit and so remain for euer in the vine Againe whosoeuer knoweth that hee bringeth foorth fruite hee may be assured that he shal continue in the vine for euer hee shall neuer perish Also Christ saith I am the breade of life hee that commeth to me shall not hunger in any wise and he that beleeueth in mee shall neuer thirst This is the will of him that sent me that euery one that seeth the sonne and beleeueth in him may haue euerlasting life and I will raise him vp at the last day I am that bread of life your fathers did eate Manna in the wildernesse and are dead This is that bread that came downe from heauen that if anie man eate thereof he should not die I am the liuing bread which came downe from heauen if any man eate of this bread he shall hue for euer He that eateth my flesh and drinketh my blood hath eternall life This is that bread which came downe from heauen not as your fathers did eate Manna and are dead he that eateth of this bread shall liue for euer Ioh. 6. ver 35.40.48.49.50.51.54.58 From these Scriptures wee may drawe most firme conclusions that not any one of the reprobate euer haue or can haue the true and liuelie faith but that whosoeuer beleeueth he is assured of life eternall Christ teacheth that hee is the bread of life and that whosoeuer eateth of that bread he shall liue for euer It is not possible that any man should eat of that bread and yet not liue for euer Euery one that beleeueth in him I speak of that liuelie faith which as the hand apprehendeth Christ and by which we receiue him and his benefites doth eat his flesh and drinke his blood He that beleeueth in mee saith hee shall neuer thirst for let any maÌ„ shew a reason why some that beleeue in Christ doe eate his flesh and drinke his blood other some hauing the same liuely faith doe not What will they say that the reprobate damned so many of them as euercome to haue the true and liuely faith according as they imagine do indeede eat the flesh of Christ drinke his blood and so for a time be made liuely members of Christ euen flesh of his flesh and bones of his bones as the Apostle speaketh Ephes 5. ver 31 If they doe not eat his flesh drink his

fullie furnished with all treasures all thinges which pertaine to life and godlinesse Secondly wee haue to obserue in this verse when hee saith that all thinges are giuen vnto vs by his diuine power that heere is nothing left in the worke of our saluation vnto our selues so that it must needs follow that these which defend free wil do not speak with the same Spirit which the Apostle doeth heere For setting foorth a contrarie doctrine to this it must needes proceede from a contrarie spirit The Apostle doth not say heere that all those thinges which wee want through the weaknesse of our nature shal bee supplied but to shew that there is nothing in vs at all but that wee are quite stript of all thinges which pertaine to life and godlinesse He speaketh not of repairing or helping in some part but of a whole and free gift in euerie part when hee saith without exception that all things are giuen vnto vs by the diuine power which pertaine vnto life and godlinesse and so this doctrine doeth challenge all the praise and glorie of our saluation to God alone Thirtllie it may bee demaunded whie the Apostle should say that all thinges are giuen vnto vs by the diuine power or godhead of our Sauiour Christ when it is manifest that we fetcht all thinges from his manhood and therefore he saith in the sixt chapter of Saint Iohn verse 46. I am that bread of life And againe in the 54. verse of that same chapter He that eateth my flesh and drinketh my blood I will raise him vp in the last day For my flesh is meate indeede and my blood is drinke indeede By this it is manifest that life is giuen vnto the worlde by the manhoode of Christ The answere is easie that Christ in his manhood is a creature and therefore hath nothing of his owne but whatsoeuer is in him as to bee the life of the worlde and the light of men and to haue in him all the treasures of wisedome This commeth from the Diuine nature which dwelleth in him bodilie as Saint Paule speaketh Now the cause why all these are put into the manhood of Christ is that from thence wee may bee partakers of them for so long as they haue residence onelie in GOD wee are so farre remooued from him that by no meanes wee can approach or come neere vnto him to drawe out of him anie droppe of the same Therefore though all thinges bee giuen vs by this meanes that GOD hath put them into the flesh of Christ and so is come downe neere vnto vs that wee may lay fast holde of him yet neuerthelesse because the propriety of them remaineth still in the diuine nature the gift of them is heere ascribed vnto the power thereof Fourthlie we are to note in this verse that the Apostle doth brieflie set downe the end and sum of religion and of all these giftes when he saith which pertaine to life and godlinesse for in these two wordes vnto which the other two doe answer which are set downe in the latter end of the verse glorie and vertue all those giftes are contained For that which hee expressed first by life heere by glorie that which before he called godlinesse heere he calleth vertue they are as much as to say eternall felicitie and life with glorie the way which wee must passe through to the same which is godlinesse and vertue Heere wee are to take great heede that wee doe not seuer or sunder those thinges which the Lord himselfe hath so neerly coupled and linked together And this admonition is so much the more necessarie because there are very many carnall professours and beastlie abusers of Christianitie which doe seeme verie willinglie and gladly to imbrace the promises of the Gospel concerning redemption and eternall life purchased in Christ Iesus and they make great boast that they looke for their part in the same as wel as any other and yet they looke nothing at all to this godlinesse and vertue through which wee must passe vnto it for God hath not called vs but as he saith heere to glorie and vertue so that whomsoeuer the Lord hath called to knowe him aright and so to bee made heires of eternall glorie he hath also garnished them with vertues and graces of the spirite of sanctification Vntill such time therefore as there shall rise vp a new Peter which with contrarie pen shall write a new and contrary Gospel these men shall neuer assure themselues nor yet perswade others that they shall euer come to the kingdome of God seeing they goe a quite contrarie way 4 Whereby most great and precious promises are giuen vnto vs c. Now he sheweth by what means or by what instruments the diuine power doth bestow those giftes vpon vs and the same are as hee calleth them most great and precious promises which are giuen vnto vs whereby wee are called to glorie and vertue as hee speaketh in the former verse these are called most great and precious because the thinges which are offered vnto vs in the Gospell of Christ for greatnes and dignitie are incomparable For what can wee seeke out to match with this that heere is offered vnto vs namelie the remission of our sinnes in the blood of his sonne deliuerance and freedome from the thraldome of Satan and power of darknesse that of damned creatures and children of his wrath he hath giuen vs this high dignitie to be his sonnes and daughters and as S. Iohn saith Reuel 1. Christ hath washed vs in his blood and made vs Kinges and Priestes to God his father what a change is this from the lowest miserie euen in the gulfe of hell to be lifted vp to the highest dignitie to be glorified with God in the kingdome of heauen Because therefore these things are the greatest and most honorable Saint Peter calleth the promises of the Gospel most great and precious But wherefore doth the Apostle ascribe all to the doctrine of the Gospel for when he saith that by these wee are made partakers of the diuine nature he includeth all Because it is by the Gospell that wee are called home to the Lord for although he vtter his will vnto vs in his Lawe yet therein hee sheweth himselfe none otherwise vnto vs but as a seuere Iudge wee can see nothing there but the dreadfull curse and vengeance of eternall fire his brightnesse appeareth therein but we bee not able to beholde the same but are dazeled with the sight thereof amazed and confounded so that wee cannot but runne from him because there is nothing but that which is terrible Contrariwise in the Gospell hee hath reuealed himselfe in the face of his sonne where hee sheweth an exceeding glorie but with such fatherlie loue and pitie such abundance of mercie and sweet allurements by which he calleth vs and draweth vs to himselfe that heer wee are able to looke vpon him with open face and heere his countenance is so cheerefull that the soule

blood then haue they not the faith remooue that effect and the cause is remooued If they will not abhor so wicked a speech but affirm indeed that the reprobate doe eate the flesh of Christ so many of them as haue the liuely faith then let theÌ„ see how they ouerthrow also the whole force of the argumeÌ„t of Christ by which he proueth that the Manna was not the bread of life but that he himself is the bread of life Your fathers saith he did eat MaÌ„na in the wildernesse and are dead If any man eat of this bread he shal liue for euer How standeth his argument consider of it I pray you Your fathers did eat Manna in the wildernesse and yet are dead in their sinnes they are dead in the spirituall and eternall death for of that death hee speaketh seeing they also which eat the flesh of Christ doe die the naturall death therefore Manna was not the bread of life that commeth downe from heauen For that which some did eat of and yet did die eternallie is not by any meanes the bread of life And how doth hee prooue that hee himselfe is the bread of life I am the breade which came downe from heauen if any man eate of this bread he shall liue for euer Thus standeth his reason Whosoeuer eateth the flesh of Christ he shal liue for euer therefore the flesh of Christ is the bread of life If they shall now say some of the fathers in the wildernes did eate the Manna and yet died in their sinnes it cannot be denied and thereupon Christ doth affirme that Manna was not the bread of life that commeth downe from heauen and then adde their owne saying which is this some doe eate the flesh of Christ and yet do die in their sinnes what will then followe if this reason do stand in force Your fathers did eat Manna in the wildernes and are dead therefore Manna was not the bread of life Then shall not this also follow Many doe eat the flesh of Christ and yet are damned therefore the flesh of Christ is not the bread of life Thus it is euident that such as do affirme that any of the reprobate haue the liuelie faith doe gainsay Christ and ouerthrow the force of his argument To proceede what can be more firme to proue that the reprobate cannot haue the true liuely and iustifying faith then that which Saint Paul hath written Where this ground is first to bee laide that whosoeuer he is that hath the true iustifying faith he hath the spirite of sanctification the spirite of adoption for thus the Apostle conioyneth them wherein also after that yee beleeued yee were sealed with the holy spirit of promise which is the earnest of our inheritance vnto the redemption of the purchased possession vnto the praise of his glorie Ephes 1. ver 13.14 Is there any so absurd as to hold that a man is a liuely member of Iesus Christ as euery one is that hath the liuelie iustifying faith and yet hath not that holy spirite of promise that spirite of adoption that seale and that pledge If they will say that the faith which the reprobate doe attaine vnto is without this spirite of adoption or without this seale or pledge then doe wee holde with them and then doth it follow that the faith of the reprobate is not the true iustifying and sanctifying saith which purgeth the heart Act. 15. But if they shall say that the reprobate are for a time partakers of the spirit of sanctification euen of that spirit of adoption then will there diuers right wicked consequences follow which are to be banished far froÌ„ christian religioÌ„ For first touching the spirit of adoption see what the Apostle saith As manie as are led by the spirit of god they are the sons of God For ye haue not receiued the spirit of boÌ„dage again to fear but ye haue receiued the spirit of Adoption whereby we crie Abba Father That same spirite beareth witnesse vnto our spirit that we are the sonnes of God Rom. 8.14 15 16. If anie of the reprobate be led by the spirit of God or be at anie time sanctified then hath not S. Paule here said true that as manie as are led by the Spirit of God they are the sonnes of God Some of the reprobate indeed doe taste of the heauenly power but they are not led with the spirit of God they be not sanctified they walke not after the spirit Moreouer the spirit of adoption the sanctifying spirit which is in al that haue the true liuely and iustifying faith beareth witnes with and to the spirit of the beleeuers that they be the children of God This is the liuely faith when a man beleeueth that the Lorde God is his father and that he is the sonne of God And this faith is not separated from the spirit of adoption for it is vpon his testimonie that they do beleeue and by him they crie Abba Father Is not this spirit a true spirit and is not his witnes most firme and true If it be as those men say that the reprobate are partakers of the spirit of adoption then is not his testimonie firme and true For then that spirit of adoption teacheth some man to call God Father and witnesseth to his spirit that he is the sonne of God when as he is the childe of the diuell for hauing that faith and that testimonie of the spirit in him to day to morrow he doth by their saying vtterly and finally lose that faith and that spirit What an opinion is this to say that a man hath the true faith that is to say beleeueth by the testimony of the holy Ghost that God is his father and yet he is indeed the child of the diuell And moreouer doth not the Apostle say that after they beleeued they were sealed with the holie spirit of promise This is more then the bare testimonie of the spirit if I may so speake that hee sealeth Can this seale be disanulled or broken or made frustrate Is this seale vntrue If it bee euer set vpon the reprobate it is deceiueable If their opinion be true no man can then say thus God hath sealed me with his spirit therfore I doe belong to God For a reprobate hath that seale and it faileth him then who can say that it is a seale which is true and infallible Saint Iohn shewing vpon what testimonies faith in Christ is grounded saith There be three that bear record in heauen the Father the Word and the holie Spirit and these three are one And there bee three that bear record in earth the spirit water blood and these three agree in one If we receiue the testimony of men the testimonie of God is greater For this is the witnes which hee testifieth of his sonne Hee that beleeueth in the sonne of God hath the witnesse in himselfe 1. Ioh. 5. vers 7.8.9.10 Why are all these witnesses but to giue asrance of faith

wee trauell on the day hee obserueth vs when wee lie vpon our beds in the night he dealeth with vs there is no time that we can be free from him If hee cannot preuaile at one time he wayteth for another if hee cannot ouercome a man in one sinne hee trieth him in another and most carefullie he watcheth his fit occasions and then he tempteth strongly To bring a man vnto drunkennes riot excesse and to spend his time in vaine exercises he hath his instrumeÌ„ts euen riotous persons which are wholy giuen that way for to draw and to perswade Wo be to that man which lighteth into the familiarity of such sinners that will so allure and intise him What a wonderfull force there is in companie for to drawe men vnto euill cannot almost bee expressed and therefore when Satan hath founde such instruments for to set vpon a man hee hath gotten great aduantage When a man is in place where he may secretly commit some foule sinne as theft or adultery and the occasions offred then Satan layeth in hard And so is it in other sinnes What should I enter into particulars seeing hee hath a thousand wayes a thousand occasions yea ten thousande sleightes and crafty meanes for to winde in himselfe Alas what shall we doe Our Sauiour saith Watch and pray least ye enter into temptation Mat 26. vers 41. And as hee saide to Peter Simon Simon behold Satan hath desired to sift you as wheat Luk. 22.31 so let vs al be assured that he hath many wayes to sift vs and to make triall what is in vs. We are taught to pray Lead vs not into temptation and this place doth shew how necessarie a prayer it is for if the Lord giue scope to this enemie and leaue vs to our selues hee will find a thousand meanes vtterly to spoyle vs hee wil euen deuour vs as his praie and wee shall not perceiue it for there in lieth the greatest daunger that he blindeth the eies of the minde and hardeneth the heart when men feele not his working nor imagine any suchthing Hee that is sober and doth watch feeleth when he setteth vpon him and what harme he doth vnto him where as on the other side he may doe what he will vnto those that are drunken and asleep and they know it not Thus much touching the second part now let vs come to the third and last part Whom resist stedfast in the faith If a mans aduersarie be too strong for him by many degrees what is he the better that he watcheth if hee can not auoide but that he will find him come vpon him will he not kill him for all his watching The like obiection may heere be made namely that the power of Diuels far exceedeth all power of man as we see they be described to be mightie and terrible and there is no way for a man to hide himselfe from them but they finde him out and come vpon him what is hee then the better that he doth watch Saint Peter doth answere vnto this that although in our own strength we are nothing to this mightie roaring Lyon yet there is a power in which we shall resist him put him to flight and ouercome him and be armed against al harmes and that is the power offaith Whome resist saith he stedfast in the faith Let it not seeme strange vnto any that this power should resist him and keep vs in safetie for it is the power of God The Diuell is strong and mightie but what is he vnto God God is aboue all his power is infinite there is no power that can stand against it He that is stedfast in the faith hee is armed and standeth in the power of God for faith apprehendeth the power of God and armeth vs with it He that standeth in the faith standeth as it were in God compassed about and couered with his power And as it is vnpossible that Sathan shoulde preuaile against the power of God so is it vnpossible that he should ouerthrowe that man which standeth stedfast in the faith for so long as God cannot be ouercome faith cannot be ouercome Is not heere a most singular comfort and consolation vnto vs in this battaile Let the Diuell be neuer so mightie neuer so subtill fierce and raging we haue a rock of defence a safe tower to fly vnto eueÌ„ the inuincible power of almighty God which we staÌ„d armed withal throghfaith This is it which S. Paule teacheth where he speaketh of the battell which we haue with the diuel My brethren saith hee be strong in the Lord and in his mighty power Put on the whole armour of God that you may stand against the assaults of the Diuel For we wrastle not against bloud and flesh but against rulers against powers c. Therefore take vnto you the whole armour of God that yee may bee able to resist in the euill day haning finished all things stand Ephes 6. vers 10.11.12.13 Now it is faith that putteth vpon vs the whole armour of God and maketh vs strong in his mighty power It is faith as he sheweth in the same place by which we shal quench all the fiery dartes of the diuell Likewise S. Iohn setteth foorth this matter saying Whosoeuer is borne of God ouercommeth the world this is the victorie that ouercommeth the worlde euen our faith Who is it that ouercommeth the worlds but he that beleeueth that Iesus is the son of God 1. Ioh. 5. ver 4.5.6 By the world he meaneth the whole corruption of sin or whatsoeuer is against the commandementes of God and so the Diuell the Prince of the world is included He that ouercommeth the world ouercommeth the prince of the world for all the power of Satans kingdome is in darknesse and in sin Then when Saint Iohn saith that faith is our victorie and that by it we ouercome the world he teacheth that it is faith by which wee are armed with the power of God in which we stand safe and ouercome the Diuell Heerby it is manifest what a woonderfull precious thing faith is There is no force that can ouercome it he that hath obtained it cannot be poore he cannot be vnhappy or wretched all the diuels in hel cannot preuail against him They thatt rust in the Lord are as mount the Sion which cannot be mooued but standeth fast for euer Psalm 125. vers 1 If it be then the most excellent thing that is to stand stedfast in the faith then are we aboue all other things to seeke after it For wisdome teacheth to seeke most for the best thinges Golde pearle and precious stones doe excell in price and therefore they be greatly sought after and men do much reioice when they finde them They bee more then drosse being compared with faith by which we put diuels to flight and obtaine eternall glory Shall wee not then seeke for faith Shall we not make account that if we find it we haue found all for what can a

Selected quad for the lemma: blood_n

Text snippets containing the quad