Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	sin_n	spirit_n	19,754	5	5.4357	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06068	Two godly and fruitfull treatises the one, vpon the Lords prayer. The other, vpon the sixe principles. Both penned by that learned man, Paul Baine, sometimes preacher of Gods word at S. Andrewes in Cambridge.	Baynes, Paul, d. 1617.	1619 (1619)	STC 1649; ESTC S115503	46,776	286

from that which is vncleane So that the Virgin Mary is not exempted who neither was conceiued nor yet liued without corruption who was more blessed in beleeuing on God her Sauiour then in bearing his flesh within her belly Christ indeed was free For though he was in Adams loynes yet he was not of Adam but miraculously framed by the holy Ghost and so as he was exempted from the ordinary line of generation so likewise froÌ„ the corruption which was a consequent of it Secondly it is to be noted that we are not in part but wholly corrupted there is nothing in vs sincere and vndefiled So that looke as a man who hath a leprosie ouergrowing him from top to toe so are wee The imagination of mans heart is euill yea onely euill continually Gen. 6.5 8.21 Therefore the Scripture maketh vs voide of all strength to good Rom. 5.10 We cannot thinke a thought as of our selues Nay full of enmitie against all righteousnesse Rom. 8. The wisdome of the flesh is enmitie against God prone to all euill Rom. 3. We are in a word dead in sinne and trespasses Eph. 2. Which doth let vs see how the Papist is deceiued who dreameth of a power in the will vnto good if it be loosed awakened as in a man asleepe or fettered there is power to go and so forth if he be waked and set at libertie But the life of God in which all the power vnto good was grounded is gone from vs. Ephes 4. They were estranged from the life of God through ignorance now twixt them and vs by nature there is no difference Ob. Man hath by nature some knowledge of God and his dutie to God and man Answ None at all that is true and sauing but such as may shew the ruines of time in him make him more inexcusable Secondly we must labour to haue conscience of this our total defilement I know in me there dwelleth no good thing for it humbleth vs and maketh vs haue no confidence in the flesh but haue all our reioycing in Christ Iesus and know that what good thing we do it is in him and through him The third thing to be marked is that sinne wherewith our nature is defiled is as a loathsome corruption in it it is the death of the soule which maketh it rot in filthie qualities as odious before God as the stinke and filthie sauour of a dead corps is in the nostrils of man Yea it doth putrifie the body and make it mortall fretting it through often before it be discerned as a moth doth a garment which must the more affect vs. Were we with Iob from top to toe couered with biles it would grieue vs but our whole spirits being fraught with more filthie corruption theÌ„ which breaketh out at the eye mouth eare c. we are not touched The fourth thing through Adam teacheth vs whence our miserie is deriued euen from our first parent whose sinne we are guiltie of and whose corruption is propagated vnto all his posteritie For if parents rebelling against earthly Princes their children are tainted and disinherited much more is this iust with God And as we haue the guilt of his fault so we cannot be free from his infection Parentem proles sequitur Like egge like bird as often men hauing the falling sicknesse and be get children hauing the same diseases which must make vs further bewaile our condition Were we descended of one that had bene executed for treason and so were pointed at as a traiterous brood without inheritance in earth had we but with our nature the stone or falling sicknesse from our next parents we would bewaile our vnhappy natiuities The second part of our misery first teacheth vs that all of vs by nature are slaues of Sathan To be a slaue or vassall is hard but to be the diuels vassals most miserable Hence it is we are said to be in his power and in the kingdome of darknesse and he to be the god of this world For looke as a man is seruant to whom he yeeldeth himselfe voluntarily to obey so are we as who reuolting from God haue voluntarily enthralled our selues to Sathan For as the soule leauing the body the body dieth so God leauing the soule not in regard of the presence of power but of grace the soule forthwith dieth Againe as a iailour hath from the King chiefe Iusticer power ouer his prisoners so hath Sathan as being iaylour executioner to Gods iustice power ouer vs which must make vs still see our miserie Woe to the sheepe whom the wolfe gouerns were we slaues seruing vnder the Turke in his gallies how would it grieue vs but thus one might be more free then the Turke himselfe Were we as the Israelites in Egypt wee would lament but to be thralled to him that like a roaring Lion seeketh to deuoure vs is much more intollerable Lastly marke that we are subiect to eternall death death endlesse and easelesse both of soule and body the soule is dead while we liue we feele it not because wee are dead the body is mortall tending to death for as a moth is in a garment so lieth sin in vs corrupting our body by little and little without ceassing till it be dissolued In death the soule is gathered to those Apostate spirits who keepe it imprisoned in hell till iudgement then at the great day soule and body hauing sinned together shall suffer together euerlastingly If a man sinne against the maiesty of an earthly mortall Prince he is punished with temporary death or perpetuall imprisonment if he could be supposed to liue alwaies he should lie in for euer how much more deseruedly are we subiect to eternall death who haue sinned against an eternall God Which still moueth vs to take notice of our estates and lament them while there is hope If our bodies were in such case threatning death would we not be touched if we were condemned to die as malefactors would we not wring our hands to thinke on such miserie How much more shold it mooue vs to thinke that we are subiect to euerlasting death which hath already seized vppon vs in the spirituall death of our soules and mortalitie or dying states of our bodies The third Principle Q. VVHat meanes is there for thee to escape this damnable estate Answ Iesus Christ the eternall Sonne of God being made Man by his death vpon the Crosse by his righteousnesse hath perfectly alone by himselfe accomplished all things that are needfull for the saluation of man The answer setteth downe two things first the author of saluation secondly his perfect sauing of vs. In the first there are two things first who it is viz. Iesus Christ secondly what kind of person he is after a sort compounded viz. the eternall Sonne of God God with the Father and Spirit and man also that is God the Sonne hauing such a soule and body as we haue for the essentiall nature of them assumed to

fal the true righteousnesse as Aesops dog making to the shadow of meate he saw in the water let fall that which he had in his mouth Christ and these will not stand together so much as we lay hold on these so much we let go out hold on Christ Lastly note what benefit we haue being in Christ we haue righteousnesse and life eternall We by Adam first stand guiltie of sinne secondly of euerlasting death Now Christ hauing bene made a sacrifice for sinne that is for the taking away of sin and pacifying of God his Father doth not onely obtaine forgiuenesse of sinne for vs that are his but the grace of adoption and free donation of life euerlasting Hence it is that as by generation and coming of Adam we partake in sinne and death so by regeneration being set into Christ we are made partakers of righteousnesse and life from him And look as a griffe partaketh in the sap which the stocke containeth or as a member coupled vnto the head communicateth in the sense and motion which is thence deriued so we by faith set into Christ haue his righteousnesse coÌ„ueyed vnto vs God imputing it to vs as ours and life likewise conueyed from him the fountaine of it Ob. But then we are saued and made righteous with anothers righteousnesse as if any can be made wise with anothers wisedome Answ Christs is not anothers but after a sort ours when we by faith are made one with him Secondly how was Adams sinne made our sinne Thirdly if the Pope be pleased he may in his indulgences impute the sufferings righteousnesse of other men to such as neuer knew theÌ„ shall it then be vnlawfull for God to impute to vs the righteousnesse of his Sonne And it is to be noted that he saith we are iustified that is haue in Christ forgiuenesse of sinne and are sanctified that is haue the life of glorie begun in vs. For grace is the beginning of eternall life according to those sayings To such as are in Christ there is no condemnation Who so beleeueth hath euerlasting life whom he hath iustified those also he hath glorified by faith their hearts were purified For looke as not onely Adams fact in eating the forbidden fruite was imputed to vs but his corruption which was in his nature being the death of the soule was also propagated to his posterity so not only Christs obedience to the cursed death is reckoned as if we had borne it but the glorious life which resteth in him as a roote of it is conueyed to vs. We see then what wonderfull benefits we haue being in Christ If we had faulted against some great man we would count it no small benefit to haue it released freely forgiuen vs. Againe to be recouered vnto bodily life out of some great dangerous sicknesse is no smal mercie what blessednesse then is this to be set free from all our offences against God and of dead men in soule to be made aliue to God Secondly if any thirst after these things whither must they go euen to this fountaine Thirdly marke that the pardon of sin neuer goeth to a man but that clensing of his nature and sanctifying of him goeth with it also A counterpoyson coming to the heart poyson is expelled So Christ and Belial will not dwell together in one person The fift Principle Q. VVHat are the ordinarie or vsuall meanes for obtaining of faith Answ Faith cometh onely by the preaching of the word and increaseth daily by it as also by the administration of the Sacraments and prayer This answer layeth downe two things first the meane or instrument both of begetting and increasing faith viz. the word preached Secondly the meanes which serue only to the further increasing not to the first begetting of it viz. the Sacraments and prayer For the first we may note hence that true faith is bred in vs by the hearing of the word and nourished by the same Rom. 10. How can we beleeue without hearing so the Gospell is the powerfull instrument of God to saluation from faith to faith I commend you to the word which is able to build you vp For faith is the credit and assent which we giue to matters now how can we giue credit to any thing we neuer heard of Againe as we caÌ„not heare what is done in France till some messenger do bring vs word of it so wee cannot heare what Gods pleasure in heauen is toward vs till he dispatcheth his messengers vnto vs. The same word doth after increase faith in vs for if we beleeue an honest maÌ„ so much the more because he often goeth ouer which affirmeth this or that to vs how much more must we be strengthened to heare God reiterating his testification of this or that which he formerly had spoken Euen as in the naturall birth the same bloud of the mother whereof as a seede it is framed the same I say is after her deliuery by benefit of the kernels in the breast turned into milke wherewith the babe is nourished so this word is both the seed which breedeth the sincere milke of the Gospell which feedeth faith in vs. Yet we must not thinke that this word we preach is the principall worker of faith for it is but an external instrument which God vseth which as it caÌ„not worke faith without God so God will not worke faith without it It hath pleased God by the foolishnesse of preaching to saue his otherwise Eph. 1. The same power which raised vp Iesus from the dead is it which bringeth vs to beleeue If one were borne without an hand none could set a naturall hand on such a body but the power which createth and maketh a body so much lesse can any power but the Lords create this grace in the soule which is as an hand that reacheth into heauen The vse of this is first to examine our faith in this point by what meanes we found it wrought in our hearts by what meane it is preserued increased in vs. If it be a true faith the word preached did beget it it feeleth it selfe to grow in strength by meane of the same word When as many that say they beleeue they neuer found any vse of the word to begin their faith for they cannot remember they say that euer since yeares of reason they were without a good beleefe to God-ward neither do they feele any need of the word to grow by the lesse they haue of it it is the better with theÌ„ such mens faith is a diuellish delusion Contrariwise if we haue come to our faith by hearing find that the word is effectuall in vs to the augmenting of it in vs in all this it is with vs as it is with true beleeuers Secondly we see how needfull the word preached is for vs no word no faith no faith no saluation This maketh the diuell so malicious to perswade the contempt of it or at least to beare vs in hand that it

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