Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	word_n	work_n	world_n	888	4	4.2681	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02739	A plaine and profitable exposition, of the parable of the sower and the seede wherein is plainly set forth, the difference of hearers, both good and bad. To which is added a learned answer to the Papists, in diuers points of controuersie betweene vs and them, the heads whereof are set downe in the pages following.; Difference of hearers: or an exposition of the parable of the sower	Harrison, William, d. 1625.	1625 (1625)	STC 12870.5; ESTC S113021	177,915	420

offend him 2. Againe as some haue erred in taking those to be fruits which are not so on the other hand some haue erred in taking those to be no fruits which indeed are good fruits Know you that the practise of euery dutie coÌ„manded in the word is good fruit Notwithstanding as there be diuers kindes of seede some of one graine some of another also diuers kindes of fruits some of one graine some of another So there be diuers kinds of doctrines diuers kinds of duties And as al fields are not sowne with the same graine but some with one kinde some with another as they will best beare So all doctrines and duties are not imposed and enioyned to all persons but some to one some to another according to their calling place and estate And therefore as all fields doe not bring forth the same graine but euery one that kind wherewith it was sowne So all persons cannot performe the same duties but some one kinde some another according to their estate and calling The Magistrate therefore bringeth forth one kind of fruite the minister another the people another The father one kind the child another the Maister one kind the seruant another The rich one kind the poore another Yet as that is accounted a fruitfull field which bringeth forth a plentifull encrease of that graine wherwith it was sowne though it be not the least graine of all So those persons are fruitfull hearers who carefully performe all such duties as belong to their place state and calling though they be not able to performe such good workes as are accounted the greatest and most profitable Some haue imagined that the Founding of Colledges and Schooles erecting of Hospitalles buylding of Churches bountyfull Almes giuen to the Poore and such great good workes which can be performed by a fewe are the onely or chiefest good-Fruites Though wee will not denye but that these be excellent fruits in theyr kinde if they proceed from a good roote and bee directed to a right ende Yet are there many other good Fruites that may bee as acceptable to God and as comfortable to the dooers Not onely the common dutyes of all Christians but likewise the particular dutyes of euery mans especiall calling and estate though it be neuer so meane and base in the iudgement of the world if they be performed in such a sort as the word directeth are most acceptable fruites such as God will approoue and reward Hee that is a seruant and in his seruice is put to many base workes yet if hee performe the common dutyes of all Christians and likewise performe the workes of his calling in such a manner as the word teacheth him the work of his seruice are good fruites And therefore Paule bad seruants bee obedient to theyr Maisters in singlenesse of heart as vnto Christ not with eye-seruice as men pleasers but as the seruants of Christ doing the will of God froÌ„ the heart As if by seruing theyr Maisters in a good sorte they did serue Christ Yea he lets them vnderstand that God would reward that their seruice for whatsoeuer good thing any man doth that shall hee receiue of the Lord whether he be bond or free And elswhere the Apostle teacheth that if ther be first a willing minde it is accepted according to that a man hath and not according to that he hath not This bringing forth of fruite is amplified two wayes 1. by the maÌ„ner 2. by the measure of it First by the maner of it for they are said to bring forth fruit with patience And herein may also be seen a difference betwixt these one sort of the other hearers Those that are compared to stony ground in time of tentation fal away so faile both in profession and practise and the reason is because they want patience to beare the crosses that doe follow the word But these at all seasons and in all estates continue constant both in their profession and practise because they be endued with patience to endure all troubles that doe befall them for the words sake After ground is sowne with corne it endures many violent stormes and intemperate seasons faire weather and fowle frost and snowe cold and raine in winter heate and drought in summer before it can beare fruit in haruest So those who heare and receiue the word for the saluation of their soules doe oftentimes endure great troubles and suffer much affliction before they can bring forth the fruits of it Yet if they be endued with patience they will be content to beare all Hence it is that the Apostle telleth the Hebrewes that they had neede of patience that after they had done the will of God they might receiue the promise As if by patience they might be made able in those bloodie daies of cruell persecution to doe the will of God and so to receyue the promises And thorough want of patience they should fayle in the deede and not obtayne the promise And for this cause hee exhorteth vs to runne with patience the race that is set before vs. As if none could holde out to the ende of the Race but onely the patient And therefore in the midst of the greatest persecutions the patience and faith of the Saints is commended and admyred As when it was said Heere is the Patience and the Fayth of the Saintes Because by patience in bearing the Crosse and by faith in belieuing to receyue the Crowne they were made constant Thus will Patience arme a man against all Crosses so that by it hee shal be made able manifestly to encounter with them and safely to passe thorough them and not be hindred by any of them in the obedience of the word Howsoeuer in others Crossâ—s and Tribulations doe breede faynting and Relapse yet in these Hearers Tribulation bringeth foorth patience patience experience experience hope and hope maketh not ashamed What is the cause that one hearer to preuent some inconuenience which hee feareth or to remoue some trouble that hee feeleth will refuse to performe the dutie taught him And another will rather chuse to endure all Crosses and losses all disgraces and dangers yea imprisonment and death then sinne against his God but because the one wanteth patience the other is endued with patience So necessarie is patience for our practise So greatly doth it further vs in our obedience This should be a motiue to perswade euery one of you to seeke for patience It is in vaine to heare Gods word with intent to obey it vnles by patience you possesse your owne soules For otherwise your owne crosse will stoppe your course to turne you out of the way that leadeth vnto life The more patience the more obedience the lesse patience the lesse obedience we should loue Religion so dearely wee must bee content to suffer persecution for the profession and practise of it and rather lay downe our liues for the maintenance of it then fayle in the

so safe and sure as that they cannot wrest it from them And herein they also differ from all the former hearers The first sort lost it as soone as they receiued it euen while they were in hearing the diuell tooke it from them The second sort kept it a while but not long for they beleeue for a time they keepe the word no longer then they kept their faith Though they kept both in time of peace yet they lost both in time of persecution The third sort kept the word yet not long when as afterward it was choaked by cares and pleasures it was taken from them But these kept it for euer neither the diuel by his suggestions nor other men by their persecutions nor their owne lusts by their prouocations can depriue them of the word Such an hearer was the blessed virgin the mother of Christ she kept all her Sauiours sayings in her heart she did not onely lay them vp but also kept them And not onely in her head but also in her heart and not some onely but all his words And such keepers are all profitable hearers for if the word enter into mens harts and afterward goe out againe it will doe them little or no good at all Though the meate which a man eateth be receiued into his stomacke yet vnlesse it continue there for a time and be there digested it will not nourish and feede his body Though seede be cast into the furrowes yet vnles it doe there remaine for a season to sprout and take rooting it will not yeeld any crop to the reapers Euen so though the word should be receiued into the heart yet vnles it doe there abide it cannot fructifie in the life But if it be there safely kept it will bring forth plentifull encrease And therefore Christ said Happie are they which heare the word of God and keepe it Yea he accounteth them more happie for that their keeping of it then was the wombe that bare him and the pappes that gaue him sucke The benefite of this keeping is double 1. It serueth for direction for the word kept in the heart will direct a man in his life teaching him what sins to auoyd what duties to performe It will be a lanterne vnto his feete and a light vnto his path It will be a guide to say vnto him this is the way walke in it when he turneth to the right hand or to the left And therefore Dauid said of himselfe I haue hid thy promise in my heart that I might not sinne against thee As if the hiding keeping of the word in the heart were a speciall and an effectuall meane to keepe men from sinne And he also writeth of others The mouth of the righteous will speake of wisedome and his tongue will talke of iudgement for the lawe of God is in his heart and his steps shall not slide If you will carefully and safely keepe the word in your hearts you shall shew forth the fruit of it in your liues 2. It serueth for perseuerance It will make a man constantly to continue in grace in obedience in the Lords fauour and in state of saluation It is certaine that so long as men keepe the word in their harts they cannot wholy fall away from God Now those that heare with good and honest hearts shall alwaies safely keepe it neither can the diuells tentations nor the worlds persecution rob them of it neither can their owne corrupt affections being mortified expell it out of their hearts Though other hearers may loose the word by those meanes yet not any of these which haue these honest good harts And therefore as they are now in grace in state of saluatioÌ„ so shal they continue therein for euer Whereupon Iohn saith Whosoeuer is borne of God sinneth not for his seede remaineth in him neyther can he sinne because he is borne of God He cannot sinne totally and finally so as he should thereby quite cut off himself from grace and from saluation Wherefore this propertie of these hearers confuteth their opinion who hold that a man once in state of grace may vtterly fall away and become a reprobate If any will obiect that so long as they keepe the word in their hearts they cannot fall away but they may loose the word it may be taken out of their hearts and then they may perish I answere That in this their argument they begge the question for neyther can any other take the word from them neyther shall they lose it of themselues For this perpetuall keeping of the word is a speciall propertie in these good hearers whereby they differ from all other hearers As their hearts are farre better then the rest so shall they better keepe the word then any of the rest Those bad hearers which had their hearts mollified but in part or had their hearts fraught with worldly cares and voluptuousnes may receiue and keepe the word for a time and loose it afterward as you heard before but these who haue honest and good hearts shall keepe it and bring forth fruit This is a maine difference betwixt them that the rest keepe it for a time these keepe it for euer If these hearers might afterward loose it as well as the rest and bring forth no fruites of it then were there no difference betwixt them and the former But certainely there is great difference And therfore those who receiue it and keepe it not long receiue it with bad hearts Those who receiue it with good and honest hearts shall keepe it vnto the end In this respect Christ compared him that heard his words and did the same to a wise man which built his house vpon a rocke the raine fell the floodes came and the winds blew and beat vpon that house and it fell not for it was founded on a rocke So firmely is this hearer built on Christ that sure immoueable Rocke that no troubles tryals persecutions or tentations can ouerthrow him In the same respect Christ said Euery branch that beareth not fruit in me my Father taketh away and euery one that beareth fruite hee purgeth that it may bring forth more fruit To signifie that none are cut off but barren branches those that be fruitfull shall neuer be cut off but be made more fit to beare more fruit If it be further obiected that so long as their hearts are honest good they shall keepe the word bring forth the fruits thereof but their hearts may be corrupted and lose that goodnes and then they shall lose the word I also answere that if their hearts be once made such good honest hearts as be here spoken of they shall neuer be wholy finally corrupted they shall keepe their goodnes to the end For as the Apostle saith The gifts and calling of God are without repentance He who first made them good will coÌ„tinue them in goodnes He will confirme theÌ„ vnto the end that

let you see the testimonies of all sorts of writers to the contrary Tertullian said his name was changed and he was called Peter for the strength of his faith but he ill deserued that name and Christ erred in giuing him a name not agreeable to his nature if hee quite lost his faith Againe hee speaking of Christs prayer for him thus saith of those words That thy faith might not fayle that is that so much might not be permitted to the Diuel that his faith might be endangered Whereby it is shewed that both are with God both the shaking of faith and the protection seâ—ing both are asked of him The shaking is from the Diuâ—ll the protection is from the Sonne And surely the Son of God hath the protection of faith in his owne power which hee asked of his Father of whom hee receiueth all power in heauen and earth If his faith was not endangered by the diuel but protected and kept safe by God through the prayer of his Son how can any truely say that hee lost his faith Hillary taught as is testifyed by Sixtus Senensis that Peter in denying his Maister lost not the firmenesse of his faith because although through the trembling of his flesh which he could not brydle his tongue burst forth into the deniall of Christ yet a firme faith of confessing Christ vnto Martyrdome did not depart from his heart I might also vrge that which not onely he elsewhere but likewise Ambrose together with him hath written in excuse of Peters denyall That he denyed him not to be God but denyed that he was only a man Though Ierome Theophylact do confute them because so to excuse the Apostle were to make his Maister a lyar who told him before that hee should that night denie him thrice Yet doth Maldonatus excuse them both And thereby they plainely declared that they were farre from thinking that hee lost his faith Augustine alleadged the prayer of Christ for Peters faith against the Pelagians who held that man could not continue in grace and in faith vnlesse mans free will did concurre with Gods grace Dare thou say that Christ praying for Peter that his faith might not faile that it should haue failed if Peter would haue had it to faile that is if hee would not haue had it to continue vnto the ende As if Peter any way willed any other thing then Christ prayed for him that he might will But because the will is prepared of the Lord therefore his prayer for him could not be in vaine Therfore when he prayed that his Faith might not faile what else asked he but that hee might haue in faith a most free a most strong a most inuincible a most perseuering will Prudentius that ancient and Christian Poete thus wrote of Peters denyall With mouth his Maister who deny'd Hee for that cryme did weepe When innocent his minde remainde And Faith his heart did keepe Leo Bishop of Rome thus saith of Peter The right hand of the LORD IESVS CHRIST was present which took thee vp as thou was falling before thou was cast downe And thou receiuedst streÌ„gth to staÌ„d in the very danger of falling The Lorde saw in thee not that thy Faith was fained nor thy loue turned from him but that thy Constancie was troubled Weeping abounded when affection fayled not and the fountaine of Charitie washed the words of fearfulnes Neither was the remedie of abolishing deferred where there was not iudgement of will Theophilact doth make this paraphrase of the wordes of Christ to Peter Luke 22. 32. Although within a short time thou must be shaken yet thou hast the seedes of faith lying hid Although the spirit or winde of the inuader shall strike off the leaues yet the roote shal liue and thy Faith shall not fayle Bernard said Though Dauid be branded with the marke of horrible crimes though the chiefest of the Apostles bee plunged into the depth of denyall Yet is there none that can take them out of Gods haÌ„d And in an other place Peter when he sinned he lost not Charitie He sinned rather against veritie theÌ„ against charitie when he told a lye that hee was not his in deede whose wholly he was in heart And therefore the loue of Truth did presently wash away the denyall of falshood When hee could not be plucked out of Gods hands wheÌ„ he had charitie when he was wholly Christs in hart did hee euen then at that instant want faith Surely no. These things appertaine not to vnbelieuers Beda ascribed such vertue to Christs prayer for the confirmation of Peters faith that he thus expounds them I haue by praying kept thy faith safe that it shall not fayle when Satan tempteth thee The Maister of Sentences resoluing the question whether Peter had the faith of Christs Passion when hee saw with his owne eyes CHRIST as man to suffer Answereth That he had faith of his Passion not in that hee belieued that man suffered but in that he belieued hee was God that suffered thereby signifying that he had not lost his faith at the time of Christs Passion Caietane sayd Peters confession of faith failed when he thrice denyed Christ but his faith failed not because hee denyed through feare not through incredulitie Tollet also that Peter neither denyed him to be Christ nor cast away his faith but denyed that he knew him Catharinus likewise that Peter could not lose his faith for the Lord had peculiarly prayed for him that his faith might not faile And least it might be thoght that he praied for that Sea only and not for his person he called him by his old name Simon To wit for thee Simon particularly Maldonatus vpon these wordes All yee shall be offended by me this night saith that Christ did not signifie that the Apostles should loose theyr faith For none of them lost it No not Peter himselfe who denyed him Although some olde Authors were wont so to speake as if hee lost his faith Not distinguishing the confession of faith from faith it selfe and the denyall of Christ from the losse of faith which are farre different things And so afterward The vulgar error of them is to be taken heede of who thinke that Peter lost his faith For he lost not his faith but denyed it which diuines say is another thing And besides this he saith their opinion is false who think that Peter lost his faith by denying He denieth with his mouth but kepâ— it in his heart as we haue heard Ambrose teaching on Psalm 43. See then what a clowde of witnesses wee haue against Bellarmine But it would make any man to wonder to behold his inconstancy in this point For he plainely contradicteth himselfe eueÌ„ like a right Iesuite holding the affirmatiue or negatiue as it best serued his present purpose When hee would proue that faith and iustice may be lost

Selected quad for the lemma: judgement_n

Text snippets containing the quad