Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	blood_n	dead_a	spot_n	1,206	5	9.7583	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09472	The true gaine more in worth then all the goods in the world.	Perkins, William, 1558-1602.	1601 (1601)	STC 19757; ESTC S103440	50,518	134

The TRVE GAINE more in worth then all the goods in the world Philip. c. 3. v. 7. Printed by Iohn Legat Printer to the Vniuersitie of Cambridge 1601. To the Right worshipfull Sir Edward Denny Knight IT is a Conclusion of our religioÌ„ worthy to be coÌ„sidered That Christ alone is our Mediator Iustifier Propitiatour Sauiour by workes and merits which he himselfe wrought within himselfe and not by any works or merits which he worketh in vs by his spirit The scripture saith thus much in expresse wordes Iustified freely by the redeÌ„ption THAT IS IN CHRIST IESVS Ro. 3. 24. He hath by HIMSELFE purged our sinnes Hebr. 1. 3. He was made sinne for vs that we should be made the righteousnesse of God IN HIM 2. Cor. 5. 21. IN HIM are yee complete Coloss. 3. 10. By his OWNE BLOOD he entred once into the holy place and obtained eternall redemption Heb. 9. 12. Againe Christ is said to purge our consciences from dead workes by his blood because he offered himselfe by his eternall spirit without spot to his father v. 14. And coÌ„mon reason tels vs as much For if men be mystically vnited to Christ and by this vnion receiue the spirit of Christ and by the spirit doe good workes and consequently merit eternal life they are theÌ„ becom partners with Christ and are receiued into fellowship with him in the worke of mans redemption whereas he in the Act of our reconciliation with God admits neither deputie nor partner This conclusion beeing thus of infallible trueth it serues greatly to exalt the grace of God to abase nature and to beate downe the pride of all Iustitiarie persons and religions And for the further explaning of it serues this Treatise following which I present to your Worship And the reason of my doing is this I remember almost two yeares agoe in speech you entred into commendatioÌ„s of that golden text Phil. 3. v. 7. and withall gaue signification of your desire that some thing might be set downe whereby you might be brought to a further vnderstanding of that place of scripture Therfore to satisfie your desire I haue here penned a short exposition of it And I haue further presumed to publish it in your name desiring it may be a testimonie of a thankefull minde for your loue fauour towards me Thus wishing to your Worship continuance and increase of loue to the holy worde of God I take my leaue Anno. 1601. Ian. 20. Your Worships in all dutie to command W. Perkins The text Phil. 3. 7. containes a comparison of Vnequalls Protasis the first part I count all things Dung for Christ. Here consider What things are doung All things Vertues and works before his conuersion pag. 5. Vertues and works after his conuersion pag. 12. How they are dung shewed by a gradation pag. 22. 1. I account all things losse 2. I depriue my selfe of them 3. I account them doung Apodosis the second part Christ is my gaine pag. 33. Here consider the amplification by a Gradation 1. I esteeme the knowledge of Christ an exlent thing pag. 46. 2. I desire to gaine Christ. pag. 57. 3. I desire to be found in Christ in the day of iudgement pag. 61. the degrees of Gaine in Christ. 1. Iustice by the faith of Christ. pag. 67. 2. Fellowship with Crist in the vertue of his Resurrection p. 92. Death p. 106. 3. Attainment to the resurrection of the dead Philip. 3. 7. But the things which were advantage to me the same I accounted losse for Christ. Yea doubtlesse I count all things but losse for the excellent knowledge of Christ Iesus my Lord for whome I haue counted all things losse and doe iudge them to be dongue that I might winne Christ And be found in him THE scope of these words is this In the second ver Paul admonisheth the Philippians to take heed of certaine counterfeit Apostles which ioyned Christ and circumcision in the cause of their saluation and put confidence in the flesh that is in the outward works of the ceremoniall morall law And that his Admonition might take the better place he vseth two reasons The first propounded in the 3. v. is this True circumcision is to worship God in spirit to reioyce in Christ and not to put any confidence in the flesh The second reason is framed thus If any man might put confideÌ„ce in outward things then I much more but not I therefore no man The proposition or first part of the reason is propounded in the 4. v. and confirmed in the fift and sixt The second part or assumption but I doe not put confidence in outward things is confirmed in the 7. and eight verses thus All things are losse to me in respect of Christ therefore I put no confidence in any thing out of Christ. And this is the very drift of the former wordes In the second place the proper sense and meaning of this portion of Scripture is to be considered And for this cause we are to be aduertised of sundrie things in the wordes themselues And first of all let it be obserued that Paul in the 7. v. saith in the time past I haue counted all things losse and in the next verse in the time present I doe count all things losse The former speach is meant of that time in which he was first called to the knowledge of Christ the second is spoken of the time when he had long continued an Apostle of Christ and writte this epistle to the Philippians This distinction of times in one and the same word makes much to the cleering of the doctrine that shall afterward be deliuered Secondly whereas in our translation it is saide in the eight verse For whome I haue counted all things losse the words are too skant and do not fully expresse the meaning of the holy Ghost For the words fully translated signifie I haue made all things losse or I haue cast away all things or I haue depriued my selfe of all things for Christ. And whereas Paul had said before I count all things losse his meaning is to amplifie his owne words by saying I depriue my selfe of all things and iudge them dunge for Christ. Thirdly the word translated Doung signifieth such things in the intralls of beasts as beeing vnfit for mans vse are cast to dogges and by it Paul signifies that he did not onely esteeme all things as losses and depriue himselfe of them but also cast them away with loathing in a minde neuer to seeke the recouerie of them Lastly it must be knowne that Paul in these verses vseth a similitude borrowed from the marchant man and it may be framed on this manner The marchant in hope of a treasure is coÌ„tent to esteeme his commodities no commodities but losses yea he is further content to cast them out into the sea and to esteeme theÌ„ as things cast to dogges that he may obtaine his intended treasure so saith Paul doe I count all my former prerogatiues as losse

handled The first is what are the sufferings of Christ I answer not onely the sufferings which he indured in his owne person but also those which are indured of his members Thus Saul persequuting the church is saide to persequute Christ himselfe And Paul saith that he fulfilled the rest of the afflictions of Christ in HIS OWNE FLESH And whereas the Lord said of the people of Israel I haue brought my son out of Egypt it is applyed by Saint Matthew to Christ himselfe Yet here it must be remembred that if the members of Christ suffer either ciuill or ecclesiasticall punishments for euill doing they are not the sufferings of Christ. For when Saint Peter had said Reioice in that you are partakers of the sufferings of Christ he addeth further Let no man suffer as an euill doeâ— opposing the one kinde of sufferings to the other Therefore our sufferings are then to be accounted the sufferings of Christ when they are for good cause and for the name of Christ. For the secoÌ„d point fellowship with Christ in his death is either within vs or without vs. That within vs is called the mortification of the flesh or the crucifying of the affections and the lustes thereof The other without vs is the mortification of the outward man by manifold afflictions and of this Paul speakes in this place and it may be thus described out of this text Fellowship with Christ in his death is nothing but a conformitie in vs to his sufferings and death And it is a thing worthy our coÌ„sideration to search wherein standes this conformitie For in two respects there is no conformitie betweene our sufferings and the sufferings of Christ. For first of all God powred forth on Christ the whole malediction of the law due to our sinnes and by this meanes shewed vpon him iustice without mercie Contrariwise in our afflictions God moderates his anger in iustice remembers mercie because he laies no more vpon vs then we are able to beare Secondly Christs sufferings are a redemption satisfaction to Gods iustice for our sins so are not ours because before God we stand but as priuate persons for this cause the sufferings of one man cannot satisfie for an other and there is no proportion betweene our sufferings the glorie which shall be reuealed And Christ saith of himselfe I haue tread the wine-presse alone Nowe this conformitie standes as I take it properly in the manner of suffering and that in foure things First of al Christ suffered for a iust and righteous cause for he suffered as our redeemer the righteous for the vnrighteous And so must we likewise suffer for righteousnes sake Secondly Christ in suffering was a myrrour of all patience and meeknesse And we in our sufferings must shewe the like patience And that we be not deceiued herein our patience must haue three properties It must be voluntarie that is we must willingly and quietly renounce our owne wills and subiect our selues in our sufferings to the will of God Patience perforce is no patience Againe it must not be mercenarie that is we must suffer not for bie respects as for praise or profit but for the glorie of God and that we may shewe our obedience to him Hence it appeares that the patience of the papist that suffers in way of satisfaction is no right patience Lastly our patience must be constant If we endure afflictions for a brunt and afterwarde beginne to grudge and repine casting off the yoke of Christ we faile in our patience Further if it be demaunded whether the affections of griefe sorrowe may stand with patience I answer yea for Christian religion doth not abolish these affections but onely moderate them and bring them in subiection to the will of God when we lie vnder the crosse The third point wherein standes our conformitie with the sufferings of Christ is this Christ learned obedience by the things which he suffered not because he was a sinner but because beeing righteous he had experience of obedience And we likewise in our sufferings must be more carefull to take the fruit thereof then to haue them taken away And the fruite of them is to learne obedience thereby specially to the commandements of faith and repeÌ„tance When Iob was afflicted of God not for his sins but that he might make a triall of his faith and patience he neuerthelesse in the end tooke an occasion thereby to renewe his olde repentance And Paul saith that he receiued in his owne flesh the sentence of death that he might learne by faith to trust in god alone Lastly Christs sufferings were euen to death it selfe euen so must we resist sinne fighting against it to the shedding of our blood Faith and good conscience are things more pretious then the very blood of our hearts and therefore if neede be we must conforme our selues to Christ euen in the paines of death This is that conformitie of which Paul here speaks of which also he magnifies as a speciall gaine And there be many reasons thereof For first of all this conformitie is a marke of Gods child For if we obediently endure afflictions God in them by them offers himselfe as a father vnto vs. Secondly it is a signe that the spirit of God dwelleth in vs as Peter saith If ye be railed vpon for the name of Christ the spirit of glory and of God resteth vpon you Thirdly the grace of God is most of all manifested in afflictions in which God seemes most of all in mans reason to withdrawe his grace Gods power is made manifest in weakenesse Afflictions bring foorth patience not of themselues but because then the loue of God is shed abroad in our heartes Hope of eternall life sheweth it selfe most in the patient bearing of afflictions In peace and ease naturall life raignes Contrariwise in our sufferings naturall life decaies and the spirituall life of Christ apparently shewes it selfe Lastly this conformitie with Christ is the right and beaten way to eternal life By many tribulations we must enter into the kingdome of heauen That we may raigne and liue with Christ we must first die with him The estate of humiliation is the way to the estate of exaltation and glorie first in him and then in vs. The vse of this doctrine followes Here we see what for this life is the condition of all true beleeuers namely that after they are made partakers of Christ and his benefits by the vertue of his resurrection they must also be made conformable to his death The commandement of our Sauiour Christ to theÌ„ that wil be his disciples is To denie themselues and to take vp their owne crosses euery day And there be three waightie causes why God will haue it so The one that he may correct sinnes past the other that he may preuent sins to come the third that he may proue what

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