Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	grace_n	great_a	soul_n	4,875	5	4.7291	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14176	The combate betwixt Christ and the deuill Foure sermons vpon the temptations of Christ in the wildrenes by Sathan, wherein are to be sene the subtle sleightes that the tempter vseth agaynst the children of God, and the meanes that God hath appointed to resiste him, sanctified to our vse in the example of our Sauiour Iesus Christ. By Iohn Vdall preacher of the word of God, at Kyngston vpon Thames.	Udall, John, 1560?-1592.	1588 (1588)	STC 24492; ESTC S113942	68,913	157

shewed namely that the sayd temptations were not corporally but by cogitation For we know that the mynde of man in such wonderfull maner hath GOD created it can at once conceiue and see those thynges that are farre distant and as it were lay them together and make one common obiect vnto it selfe of all the world thinkyng sometymes of all at once and sometimes of one part somtimes of an other and such is the wonderfull celeritie quicknesse therof that it is now here forthwith at Jerusalem or in any of the vttermost partes of the earth which Sathan knowyng well inough doth labour also to make this singular and most excellent grace of God to serue his turne for the accomplishment of imquitie she wyng vnto vs the exceedyng malice of Sathan that not onely vseth the instrumeÌ„tes of sinne and imquitie to serue his purpose but also vsurpeth euen vppon the best and most excellent graces of God seeking to peruert them from y e right vse whereunto God hath allotted them which is a thing very needefull of vs to be noted for as it pleaseth God in his great loue to mankinde to bestow his graces both of the mynde and body vpon man in most liberall measure as witte wisedome learnyng riches honour strength beautie c. so doth Sathan labour euen to make all these thyngs not onely vnprofitable vnto vs but whiche more is as instrumentes of our greater falling from GOD and so of our more greeuous Judgement For hee will teache a man to turne his wit vnto craftynesse his wisedome to iniurye others his learning to bolster peruerse opinions his riches to choake the good motions of the spirite in him his honour to the forgetfulnesse of God to honour him his strength to oppresse others and beautie to pride euen as he would haue vsed that excellent part of man in the sonne of God his mynde to be a meane to draw him from his obedieÌ„ce vnto God his father And therfore we haue great neede to take heede that the graces which God hath geuen vnto vs be not abused by vs through the suggestion of Sathan to our greater hurt and Gods dishonour which we shall the better regarde if we set this alwayes before our eyes and endeuour it vnfainedly in the whole course of our life that all that we haue or are any way able to doe may be employed in such wise as may best serue to the glory of god the father the buildyng of the kingdome of Jesus Christ and the benefite of our brethren with whom we doe liue All this will I giue thee if thou wilt fall downe and worship me all this while hathe Satan done no more but onely made way for his purpose for hauing set him on an exceeding high mountaine and shewed as it were before his eyes the bewtie of all kingdomes hee commeth then to his purpose to wit to offer them all vnto y e sonne of God so that he wil worship him for no doubt he thought that Christ must needs be rauished with the desire of that glorious sight and therefore woulde be willing to doe any thing for the attayning thereof which is easily to be found in man subiect to corruption but Christ was exempt froÌ„ the same and therefore Satan was deceiued of his hope and disappointed of hys purpose But let vs consider his temptation how cunningly it is disposed and set in order Sathan doth not go simply to the thing it selfe as he did in the former but before he biddeth him worship him he setteth down the promise to the end that vnto all the circumstances he might ad this as the life if Christ would haue beleeued him that he wil bestow them all vpon him but Christ saw his subtiltie and therefore resisted him and hath prouided that the same should be registred for our instruction And yet doth the deuill most mightelie preuayle with the world herein for he setteth such a colour vppon sinne by glorious promises and manifold pleasures and profite which come by the same that hee can easily perswade almost any man to commit anie sinne for that appeareth by the course that men take in this world that he hath alreadie wonne theyr heartes vnto this perswasion that he will giue them all thinges For if there be a practise whiche is cleane forbidden in the worde of God you shall finde euen the meanest in outward appearaunce very perfite in it but as for those courses that God hathe commaunded whereunto hee hath promised a blessing and which hee will haue done as seruice vnto himself if you aske them they know not what they meane if you speake of them you had as good speake to a post he doth not onelie in moste liberall maner promise to bestow all these vpoÌ„ Christ but also for a further assuraunce as Luke recordeth auoucheth that they are deliuered vnto him and to whome soeuer he will bestow them And yet we know by the scriptures that the earth is the Lordes and all that is therein The Lorde God of heauen giueth power strength and glory For there is no power but of god he lifteth vp and throweth downe The most high deuideth to the nations theyr inheritaunce and seperated the sonnes of Adam so that wee may behold the impudencie of Sathan and his lying presumption that dare vindicate vnto himselfe that wherein hee hathe no interest where-withall notwithstanding hee preuayleth muche in the world for they that do beleeue that these things he the Lords and are bestowed as blessings vpon none but those that receiue them at hys hands which is by those lawfull meanes that he hymselfe in hys worde hath prescribed and warranted are careful that they neuer desire that whereunto the Lord doth not offer good meanes contrariwise they that beleeue it not but haue rather taken out the lesson y e Sathan is the giuer of them do by all subtle and indirect meanes seeke to attaine vnto theyr desire holding this for a principle that hee that dissembleth not cannot liue and this for an other that hee that dealeth iustly shall dye a begger hath not y â— deuil think you perswaded such persons that y e world is hys and hee hathe the bestowing of it at hys pleasure yes verely And therefore they make no conscience of right or wrong they neyther feare God nor man but so they may haue theyr willes in pleasure profite or worldly estimation they care for no further Contrariwise those that feare God haue not onely learned to abhorre and detest such dealinges in themselues but also in those monstrous Anachims that followe such wicked wayes But here may seeme to arise a doubt howe this can be so that Sathan should haue so little interest in the world seing our sauiour Christ doth in diuers places cal him y e prince of this world s. Paule calleth him y e god of this world I auÌ„swere y â— these be two true sayings

outwarde eares but if we do compare his commyng with the maner of his proceedyng and coÌ„sider of Christes temptatioÌ„s accordyng to the right end thereof we shall playnly perceiue that this commyng of the tempter vnto hin is onely in motion for where it is sayd in the wordes following hereafter that hee shewed him all the kyngdomes of the world in a moment if his temptyng of him were in corporall maner it were vnpossible For though Christ be God and therfore infinite yet is hee in body finite and was in his corporalleyes able onely to see so farre as another man whiche is not the thousand part of the world therfore it must be in motion that he did shew them vnto him so consequently he came vnto him not in bodely manner but by offeryng vnto him such cogitations Agayne Christ Iesus taking vpon him our estate not onely to redeeme vs but also to bee an example vnto vs how can his temptatioÌ„s be our comforte when we are tempted if they were of diuers kyndes For it is euident that the temptations of Gods children be inward by cogitations and therefore the holy Ghost in the Epistle to the Hebrewes sayth notably that hee was tempted in all thynges like vnto vs this onely excepted that his temptations were in him without sinne so that it serueth to our great comforte that whensoeuer Sathan doth any way seeke to draw vs away from the fayth and loue of our God or coÌ„forte of our soules be his thoughtes neuer so secret and slye yet it is no strauÌ„ge thyng though it be straunge to vs for somuch as he attempted the same or the like euen agaynst our head If thou be now come we to the first assault which hath in it beyng rightly considered two braunches first he laboureth to bryng him to deubte whether hee bee the sonne of God or no secondly to cause him vse vnlawfull meanes for the satisfying of his hunger If thou be the sonne of God as if he should say thou takest thy selfe to bee the sonne of God in deede such a voyce was heard in the ayre wheÌ„ thou wast baptised which to be so is iustly to be doubted For the sonne of God is the heyre of all to him must all Angels giue obedience and all creatures doe seruice be at his becke how can it then bee that thou shouldest be he and yet be in such extremitie not onely to lacke the host of heauen to shew thy maiestie but euen to want the necessary foode that should refresh thy body it is vnpossible that the Lord of heauen earth should suffer his owne sonne whom he loueth to come to such extremitie This is a marueilous sore temptation which not onely befell to Christ the head but euen is incident also vnto his members If we looke into the booke of Iob and all those speaches that his three frendes Eliphaz Bildad and Sophar vttered concernyng the power wisedome and iustice of God we shall see that they doe tend onely to this that Iob beyng in such extremitie could not bee in the fauour of God so highly as he professed neither could it be if his so glorious professioÌ„ in the tyme of his peace had bene sincere single that euer hee should fall into such miserie This motion commeth too often sticketh to neare not the ribbes but the hart of the dearest child of God For if we consider the present estate of our soules how weake and faynt our fayth is yea and how it is to our owne feeling often tymes vtterly gone our sinnes which we professe to be buried in obliuion with the Lord and vtterly to be rased out in the bloudsheding of Christ Iesus doe yet notwithstandyng often so assayle vs lye so heauie vpon vs and are so vitter vnto vs as if the very paynes of hell had already seased and taken possession of vs. In which case the holyest doe best know how often the motion of doubting coÌ„meth into our myndes saying vnto vs if God the father loued me I should see his countenaunce if Christ Iesus were my head I should tast of his graces if my sinnes were forgiuen me they would not so presse and oppresse me how can it be that the seuere countenaunce of God should bee turned to them whom hee loueth Agayne for the estate of our bodies notwithstandyng that the righteous are the heyres of heauen and earth for that they be fellow heyres with Christ Jesus their head yet how many are their miseries here in pouertie in sickenesse in trauaile in turmoyle in slaunder and reproch in troubles for the profession of the truth in troubles about the matters of this life in troubles with their wiues and wiues with their husbandes with their children and seruaunts hated of them that know them and theÌ„ that neuer saw them yea euen of their dearest nearest frendes after the flesh Then commeth in this motion can I perswade my selfe to bee in the fauour of GOD beyng beset with such a world of trouble and coÌ„passed about with so great a sea of molestations agaynst all these and such like our Sauiour Christes example doth minister vnto vs most singular comforte for concernyng the grief of soule for sinne was euer any man more or somuch loaden as he was when hauing not his owne but our sinnes layd vpon him he suffered the very tormentes of hell in such wise that he burst out into these speaches of most bitter agony my God my God why hast thou forsaken me agayne for the troubles of the body doth any thyng befall vnto thee that hee felt not thou lackest foode he was hungry had nothyng to eate y u hast no possessioÌ„ neither any worldly stay to take to hee had not where to hyde his head thy friÌ„des become thy foes his owne seruaunt and scholer betrayed him thy owne kinsfolkes like not of thee and hee had such good entertainement of his that he sayth that a Prophet is not without honour saue in his owne countrey among his owne kindred the world hateth thee without a cause so it did him beyng without sinne they reward thee euil for good he went ouer Jerusalem and would haue gathered them as the hen gathereth her chickins and they cryed Crucifie him Crucifie him Thou wisheth workest their wealth they abuse thee he wrought their saluation and they nayled him to the Crosse so that his example in all our extremities is our stay and comfort that whatsoeuer befall vnto vs although it seeme straunge vnto vs for that we haue not bene experienced in it and for that it is vnpleasaunt vnto fleshe and bloude not onely hee himselfe hath broken the Ise and gone through the same to geue vs an example but euen it hath bene the continual course that God hath set his dearest best beloued seruauntes to wade through from tyme to tyme. Commaunde that these stones bee made bread

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