Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sin_v	13,883	5	9.2456	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13556	Regula vitæ the rule of the law vnder the Gospel. Containing a discovery of the pestiferous sect of libertines, antinomians, and sonnes of Belial, lately sprung up both to destroy the law, and disturbe the faith of the Gospell: wherein is manifestly proved, that God seeth sinne in iustified persons. By Thomas Taylor Dr. of Divinity, and pastour of S. Mary Aldermanbury, London.	Taylor, Thomas, 1576-1632.	1631 (1631)	STC 23851; ESTC S118279	80,247	284

mee No the more is your sin and shame Doe you preach amongst a tumult of artizans and illiterate men so as our Ministers cannot understand you what is the reason you doe so hide your selfe seeing light feareth nothing but darknesse and truth nothing but to be hid I must say to you as Ierome of the crabbed Poet Persius If you will not be understood you ought not to be read so if you will not be understood you ought not to preach unlesse perhaps it may be more beneficiall to the Church that if you doe preach you be not understood Alas that men professing the doctrine of godlinesse and pretending the practise of wisedome and sobriety should by the pride of their hearts become thus disguised and transported into raptures and fits next to frenzie and madnesse But against this windy conceit of perfection I will now say the lesse because I have dealt more fully against this pernicious errour before in the third chapter Yet here 1. let it be considered wherein the Scripture placeth the perfection of Saints here below and that is not in the want of sinne but in the fight against sinne and not in the absence but in groaning in the presence of sinne For 1. would Christ teach men without sin to pray daily for forgivenesse of sinne 2. Would hee command those to pray daily not to be led into temptation that cannot sinne if they would 3. Did hee ordaine the Sacrament of the Supper for men perfect that want nothing to whom nothing can be added or to the sicke who neede the physitian and to such as hunger and thirst after righteousnesse which is a senâ—e of defect not of perfection 4. Are they in holinesse and perfections of grace beyond the Apostle Paul who many yeares after regeneration complaineth that he found evill present with him and a law in his members rebelling against the law of his minde and professeth that he had not attained and that all is here in part and imperfect till that perfect come 5. Are they perfect without sinne why doe they then as other sinfull men doe hath death any commission where is no sinne or if their sinnes be gone and their persons justified and yet they die why deny they that any correction abideth any whose sinne is pardoned unlesse they will say they die onely for triall Secondly Sanctification hath three degrees in this life the highest of which is imperfect 1 Is the death of the body of sin Which is not all at once but resembleth the death of Christs body on the crosse which was diminished by degrees till his spirit by his last breath was surrendred to his Father Thus is it in the christian whose last breath of sinne and of the body goe out together The Second degree is the buriall of the body of sinne which is a further proceeding in mortification as buriall is a proceeding of death and a consumption of the dead body not all at once but by little and little So mortification is not an act of a day but of the life The Third degree of sanctification is a raising from the grave of sinne to a new life by vertue of Christ his Resurrection that looke as a graft set in to a new stock draweth juice and life from that stock not all at once and then no more but still draweth and by drawing groweth by degrees unto the full height and age of it eveÌ„ so is it here christian life is continued as naturall by dayly supply and addition of that which is daily wanting God indeed if he had pleased might in a moment have freed his servants from all sinne as well in life as in death but he wold not because his wisdome procures himselfe more glory in his protection and assistance of the Saints and in the victory of his servants against sin than if they were free from sinne The fiercer the enemies were that rose up against Moses in the wildernes and against Iosua in the Land of Canaan the more it turned to the glory of Gods mighty power in giving them possession in despight of them all And so greater honour returneth to the Lord because greater is his grace in making the sinnes of the Saints remedies of sinne to humble them for sinnes past to shame them for sinne present and to worke in them feare watchfulnesse against sinne for time to come then if he should at once abolish sinne in them All which these men shake off their hands as easily as Sampson did the greene cords when the Philistins came upon him Thirdly As he that exalteth himselfe must be brought low so the Scriptures shew those to be in highest estimation with God that have beene and are least in their owne eyes Abraham seeth himselfe but dust and ashes Iacob seeth himselfe lesse than the least mercie Gideon saith of himselfe Who am I or what is my Fathers house but the least in all Israel Iudg 6. 13. Iohn Baptist than whom a greater was not borne among women said I am not worthy to loose the latchet of his shooe The Centurion I am not worthy that thou shouldst come under the roofe of my house Peter Goe from mee Lord for I am a sinfull man Paul I am the least of all the Apostles but the chiefe of all sinners But we never read nor heard those vaine voyces from any truely regenerate man I am perfect I am pure so as nothing can be added unto me I cannot sin if I would Gods eternall power can see no sinne in me I am beheld no otherwise then Christ himselfe for I am Christed with Christ and Godded with God I will neither greive for my sin nor pray for pardon of sinne and the like No no true grace which St. August calleth the first second and third grace of Christians would keep the heart from these high staires and straines of pride it would fetch them off such mounted thoughts and change them into mournefull complaints that they must needs will they nill they admit the Cananit and Iebusits within their borders that they must finde sinne in them as a law forcing them to the evill they would not Rom. 7. 24. And godly experience concludeth that humility is a signe of worth but hautines is never without emptinesse and vanity Emptiest vessels sound lowdest and the husbandman liketh better those heavie eares of corne that hang downe their heads than the light and empty ones that stand so upright Fewer words would serve wiser men I will onely say to this proud perfectist as Constantine the great did to Acesius one of the proud Bishops of the Catharists Set up a ladder Acesius by which thou alone maist climbe to heaven CHAP. 8. Discovering the third proper ground of this opposition which is affectation of licentiousnesse and love of a lawles liberty ioyned with hatred of holinesse and the power of godlinesse AS pride attends ignorance so an inseperable fruit

it is restlesse as the raging sea tormenting him for the present with hellish feares dreadfull horrours and selfe-accusing the biting and gnawing of which worme is the very entrance into hell and a beginning of the eternall torments of it for the avoiding whereof many wicked men have chosen death and hastned their owne execution as farre more sufferable and easie 3. The Law in the raigne of it thrusts the sinner under the power of the Divell as a condemned malefactour into the hand of the executioner to be ruled at his will Now must hee blinde his eyes and as it were by an handkerchiefe over his eyes hee must pinion him and binde him hand and foote and by effectuall delusions prepare him to his death And what is more just than that he who will not be led by the spirit of God should be given up to be ruled by the Divell 4. The Law in the raigne of it addeth a sting and sharpneth the point of all afflictions which by it become the beginning of hell and properly curses retaining their naturall acrimony and poyson and are as the red sea even a well and a devouring gulfe to drowne the Egyptians which same sea is a wall and paved way to save the Israelites It armeth all Gods creatures against the sinner who are ready in their severall rankes to revenge their Lords quarrell till he enter into that new covenant of which see Hosea 2. 18. It is the Law that makes death a doore to hell and a downefall to eternall perdition the Law is mercilesse and knoweth no other condition but doe or die so as if a man dye under the Law there is no expectation but of death without mercy Quest. 2. But how may a man get from under this dangerous estate Answ. By the attaining and exercise of three saving graces First Faith in the Son of God which 1 apprehendeth Christs righteousnesse for the fulfilling of the Law 2. Faith establisheth the Law both because it attaineth in Christ Remission of sinnes and so remission of the rigour of the Law as also an Imputation of that full righteousnesse which the Law requireth 3. Faith is the Law of Christ by obedience of which Law every beleever must live and is answerable to the obedience of the whole Law The second grace is Repentance and timely turning unto God this helpeth a man from under this danger 1. In that it flyeth from the dreadfull sentence of the Law and knocketh at the gate of mercy it seeks and sues for pardon and will not give over till it have got a gracious answer that all the sins are remitted 2. In that it wipes off all old scores repealeth all the actions of the Law getteth all sinnes cast into the bottome of the sea never to be remembred any more nay it gettâ—â—â— not onely sinnes ã€ˆâ—Šã€‰ but â—ven the law it selfe ã€ˆâ€¦ã€‰ â—ort buried to the penitent person as Moses body and is unknowne where it was laid The third grace is new and inchoate obedience to the Law which is a kinde of fulfilling it For 1. It is a worke of the spirit in the regenerate who hath written the law in their hearts and made them of rebells and enemies to the Law and the righteousnes of it lovers of the Law and lovers of obedience 2. It hath the promise of acceptance and is accounted as full and compleat obedience to the Law and themselves now called perfect and undefiled in the way God looketh not now on their obedience as theirs but as on his owne worke in them nor approveth the person for the work but the work for the person Quest. 3. How may we know a man gotten from under this daâ—ger of the Law Answ. By sundry notes or markes First by subjection to the Gospel in the power of it when a man contenteth not himselfe with a title of faith or a shew of profession or a forme of godlinesse or a name that he liveth but groweth in the knowledge and obedience of the Gospell for would a man be saved and obey neither the Law nor Gospell No no the Apostle concludeth him under the whole power of the Law that knoweth not nor obeyeth the Gospel of Christ 2 Thes 1. 8. 2. By thankefull walking worthy of the Gospel this man knoweth that all the regenerate are Gods workmanship and that the end of all our freedome from sinne is the free and cheerefull praise of God and therefore he cannot but be thankfull to Christ his deliverer from under so hard and cruell a Master as the Law which did nothing but accuse accurse terrify and condemne him now will he highly prize his freedome and glory in his happy liberty now will he live to Christ and for Christ and ascribe all his happinesse unto him as doth the Apostle for that happy victory over sinne and the Law 1 Cor 15. last and Rom 7. 24 25. 3. There is now peace of conscience which formerly if waking did bite and sting but now excuseth and acquitteth I meane not here a sencelesse or brawny conscience the issue of a dead conscience which like a dead man lay him under a Church or mountaine he is quiet feeleth nothing complaines of nothing so lay the secure sinner under the intolerable burden of innumerable sinnes his conscience is quiet and complaineth not But this peace followeth not from unfeelingnesse but from feeling sin pardoned from perceiving sin subdued and from discerning sinne repented of striven against and conquered for the spirit of grace is ever a spirit of mourning and from that sowing in teares ariseth the harvest of joy 4. Hee that is got from under the Law is now a Law to himselfe that is he willingly submitteth himselfe to the rule and obedience of the Law the way to escape the yoake and coaction of the Law is to become a free and cheerfull observer of the Law Which standeth in three things 1. In a care to doe the duties which the Law requireth and in such manner as the Law doth require so neare as we can Psal 119. 6. Rom 7. 22. 2. In huhumility and griefe that we are so short of the Law in our best duties that when wee have done all we can we are so unprofitable and that even all our righteousnesse is as a stained clout 3. And all this out of love of God and of obedience not for feare of hell or judgement whence Gods people are called a willing people Psal 110. 4. This must every beleever aime at for hee that willingly liveth in the breach of the Law is certainly under the curse of it 5. A man gotten from under the Law giveth up himselfe to the leading of the spirit Gal 5. 18. If yee be led by the spirit yee are not under the Law Now to be led by the spirit is 1. To suffer the spirit of God to guide the minde with knowledge for he being the spirit of illumination his office is to lead the Saints into all

renewed obedience of it in earth and fulfill it perfectly in heaven Whence issueth a cleane contrary conclusion If Christ be the end of the Law wee are therefore faster tyed to the obedience of it than before Very false therefore is that position That the Law is at such an end as it can nore command a man in Christ than a dead man can command his wife or a Master his servant when hee is made free To which traditionary doctrine carried from woman to woman I answer 1. That the Apostle saith indeede Rom 7. 4. that by Christs death wee are dead to the Law namely in regard of the curse and of those rebellious motions excited in us by occasion of it and in regard of the terrour and rigour of it as a woman is from the threats and rigour of a dead husband but the Apostle saith not that the Law is dead either in respect of the direction of it or our obedience to those directions 2. As the Apostle saith we are dead to the Law so he sheweth the end of our freedome from so hard an husband namely that wee might be married to another i. to Christ raised from the dead the effect of which marriage is not a barren life but to bring forth fruit unto God the blessing of the marriage betweene Christ and the faithfull soule is fruitfulnesse before God so as this death of ours to the Law bringeth in a new subjection unto it which is indeed the height of our Christian liberty here and proceedeth from the spirit of freedome 3. His shift is too short to shuffle from the first covenant to the second and as false is it to say that the Law is the rule in one covenant and not in another as if the matter of the first covenant and second were not one and the same the righteousnesse and obedience of both were not one in substance differing in manner of apprehension and application Shall any live by vertue of the second covenant that doth not these things or that brings not the righteousnes of the Law in himselfe or his surety CHAP. 10. Resolving sundry other objections alledged to prove the abolition of the Law OBIECT 6. To whom all the commanding power of the Law under paine of the curse and the enjoyning of good workes for justification as also to whom the condemning power of the Law is abolished and ceased to them the Law is altogether made void and abrogated But to beleevers both such commanding power and condemning power is ceased And therefore c. And thus they further explaine it Suppose a justified man commit adultery or murther or be drunke the Law of God can take no hold of him nor the just God can punish him by the Law being utterly abrogated to such a person Answ. The former proposicion is apparently false for the Law both for maâ—ter and forme stands in force to justified persons and retaineth on them a commanding power and enjoineth on them good works although the manner of commanding in the rigor of it is to them abated for how ordâ—â—â—rily did Christ and his Apostles command the workes of the Law to beleevers and that under strait penalties read Math. 5. and 6. Chap. and telleth his followers that when they have done so farre as they can all the things of the Law they have done what was their duty and that they were bound unto Luke 17. 10. 2. These confused men distinguish not betweene the condemning power of the Law and the Law it selfe yet this distinction cutteth the siâ—ewes of this obiection for can it prove the Law itselfe abolished because the condemning power of it is to some removed by Christ or if certaine uses of the Law bee abolished as in way of righteousnesse life and salvation or in way of terrifying accusing or condemning the iustified by faith must therfore the Law it selfe and all other uses of it be abolished 3. What beleever conceives himselfe under the commanding power of the Law to bee iustified by it or to expect to stand righteous before God by their obedience as these men vainely dreame no they have other ends of their obedience to the commandements of the Law As 1. To testifie their indeavor in obeying the righteous Law and will of God and their conformity to his image in the same 2. Not for the justification of their persons for that is onely by Christs compleat obedience made theirs by faith but for the testification of their iustifying faith according to the direction of the Apostle Iam. 2. 20. Shew me thy faith by thy works 3. Not for the attaining of salvation itâ— Pet. 1. 10. Give all dilligence to make your election sure How may we for if wee doe these things c. 4 Not to merrit any thing but to encourage themselves in the way of obedience by casting eye on the blessed remuneration freely promised and performed to duties of love to God and man begun and perfected by faith in Christ. Heb. 11 26. Moses had respect to the recompence of reward Yea our Lord himselfe for the joy that was set before him endured the crosse and despised the shame Heb. 12. 2. All these are other ends which beleevers propouÌ„d to themselves in their obedience then to be justified by it 4. I answer it is utterly false and wicked that Gods Law taketh no hold of a justified person committing hatefull sinnes as of murder adultery and the like For although Christ have freed him from the curse and vengeance and the eternall damnation of his sinne Rom. 8. 1. Yet may the Law take hold on him for a stinging correction and a sharp punishment according to the scandall of his sin Did not the Law take hold on David when with so many other evills Gods sword was upon his house for ever for his scandalous sins Did not Gods Law lay hold on Moses Aaron then whom none was more faithfull in Gods house when for sinne they lay under sharpe rebukes and chastisement and were barred the land of Canaan Object But these were examples in the old testament before Christs death Answ. And are not beleevers in the new testament subject to the same law and penall statues of correction Were not examples of the old Testament examples to us that wee should not sinne as they sinned How could we sin as they did if we were not under the same Law Or what else but the law taketh hold on beleevers in the new testament when for the unworthy use of the Lords ordinances they are judged of the Lord even for this cause saith the Apostle Object Some say they were hypocrites that were judged Answ. As if they be hypocrites that must not be condemned with the world 5. But of all their assertions thaâ— is aâ— blinde as boâ—de That if God call a beleever to account for the breach of his Law hee may say God hath nothing to doe to call him to account hee may refuse to be

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