Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	death_n	life_n	reconcile_v	2,136	5	9.4765	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B13585	The saints hope, and infalliblenes thereof. or Two sermons preached before the English companie at Middelb. about the moneth of October, 1608. Written by Mr. Iohne Forbes, at the earnest request of the hearers, and now published by them for the generall instruction and comfort of all Gods children	Forbes, John, 1568?-1634.	1610 (1610)	STC 11134; ESTC S115118	69,305	128

Iustice did come by our workes then had we wherein to reioyce and glorie And for this cause also is it that God doth choose the vyle things of this worlde the foolish and the weake 1. Cor. 27. to the end euen that no flesh should reioyce or glory in his presence for wee are that which wee are of him in Christ Iesus and not of our selves nor in our selves saith the Apostle be it Wiesdom iustificatioÌ„ sactification or redemption That according as it is written Hee that reioyceth let him reioyce in the Lord. The second reason of the Apostle to the Ephesians Phil. 2.13 is Because the power of doing good is not of our selues nor in our selues because we are the workmanship of God created to good workes And this CreatioÌ„ saith the Apostle is in Christ Iesus therefore not in our selues Therfore it is not of our selues that we do good but of God who worketh in vs both the will and the deed and that of his good pleasure Neither haue we the vertues in our selues of working good but in Christ Iesus that we iustly say with the Apostle to the Galathians Gall. 2.10 It is not we that liue any more but Christ that liueth in vs. And therefore with the same Apostle to the Corinthians 2. Cor. 12.2 and 3. Our reioycing should be not in our selues but in the man which is Christ And we ought to acknowledge with him that what we are we are it by the grace of God And when we labour in well doing it is not we but the grace of God which is with vs. This serveth to vs for two things to instruct vs not with Papist or other whatsoeuer to asscribe merites to our workes or to esteeme the cause of our election calling iustification or glorification to be in our selues or our workes but in the free grace of God Therfore doth the Apostle to the Romans declare Rom. 11.5 that the remnant which are saved are reserued according to the election of grace and thervpon concludeth that if election bee of grace it is no more of workes else were grace no more grace And if it be of works then it is no more of grace or els workes were no more works So may we conclude here of our calling to the hope of life since the Apostle saith It is of Gods aboundaÌ„t mercy than it is not of merit els were mercy no more mercy and if it be of merite it is no more mercy or els merite were no more merite The cause therefore moouing God to call and elect vs is no wayes in vs but in God himselfe Therefore doth the Apostle say to the Ephesians Ephe. 1.5 that God hath predestinated vs to be adopted through Christ in himselfe And what was the cause in himselfe moouing him the Apostle likewise declareth it According to the good pleasure of his wil. And moreouer in the next verse he maketh it more plaine saying That it is his grace wherewith hee hath made vs freely accepted in his beloved yet more amplie hee cleareth this adding in the 7. verse That the redemption which we haue by the bloud of Iesus Christ is also according to his rich grace Declaring that whither wee look to God in giuing Christ to dye for vs or whither wee consider God iustifying vs in Christ and accepting of vs in him for the merite of his death applying or imputing the same to vs There was nor is nothing that mooueth him to doe so but his owne grace For as it is written Exod. 33.19 I will haue mercy vpon him to whom I will shew mercie wil haue compassion vpon him on whom I will haue compassion So that it is not in him that willeth Rom. 9.15 16. 18 nor in him that runneth but in God that sheweth mercie And therefore hee hath mercy on whom hee will and whom hee will hardeneth The second thing that hereby we learne is that comfortable lesson which the spirit of God teacheth vs by the Apostle to the Romanes reasoning from this mercie and loue of God towardes vs in Christ who when wee were yet of no strength at his time Rom 5.6.7 8.9.10 dyed for the vngodly God setting foorth his merueillous loue to vs that whyle we were yet sinners Christ dyed for vs. Whereupon he concludeth that nowe being iustified by his bloud we shall much more bee saued from wrath through him For as the the Apostle sayeth If when we were enemies wee were reconciled to God by the death of his Sonne Ephe. 2.3.4 and 5. much more being reâ—ciled we shal be saved by his life For that mercy that mooued God when we were dead in sinne and trespasse being by nature the children of wrath Ier. lament 3.22 to quicken vs in Christ Seeing it remained for euer and his compassions fayle not but are renewed every morning Ephe. 2.3.4 must needes much more mooue him to accomplish the good pleasure of his will in vs Psal 106.1 who nowe are made the children of his loue in Christ Therefore neede we not to feare what man Rom. 8.38 and 39. yea what Deuills can doe to vs For neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to seperate vs from the loue of God which is in Christ Iesus For our God is full of compassion and mercie Psal 103.8 c. slow to anger and of great kindnes Therefore he will not alwayes chyde Psal 103.6 nor keepe his anger for euer neither will hee deale with vs after our sinnes nor reward vs according to our iniquities seeing he pitied vs and had mercie on vs when we were his enemies For that mercie that mooued God to beget vs to the hope of lyfe when we were straungers from him without hope and without God much more shall it mooue him to bring vs now being made his children to the enioying of that blessed hope Herevpon it followeth That Gods mercie is the only ground of solide and perfect comfort to man and only sure stay to the soule of him that is in trouble that contrariwise they can haue no stedfast hope nor perfect ioy through their hope who build their hope of lyfe not vpon the mercie of God but on their owne merite or merite of any other creature Therefore is it that in the scripture the most lamentable and sorrowfull cace of the godly is described to bee when as the sence of Gods mercie faileth them For then doe they crie out Will God shewe noe more fauour Psal 77.8 Is his Mercie cleane gone for euer Doth his promise faile for euermore Hath God forgotten to be mercifull Hath he shutt vp his tender mercies in displeasure This is my death sayeth the seruant of God Hereby declaring that mercie is their only comfort and cause of their lyfe And where mercie appeareth

to his buriall wherein is set before vs the hope of the everlasting abolishing of sinne Then come we to his Resurrection the ground of our hope once to see death that last enemie abolished and destroyed and so we are guided on with him to the heavens in his ascension and at length to his glorie at the right hand of the Father This distinct faith rising vpon the distinct consideration and knowledgd of the distinct operation of the power of God through Christ in them that beleeve is lively set foorth to vs by the Apostle to the Ephesians Ephe. 1.17 c. 2.1 Praying for them that they might receive the spirit of wisedome and revelation to that same effect that they might know distinctly the parts of his working in them that beleeve and shewing them perticularly certaine of the said effectes of his power First their quickning with Christ Secondly the raysing of them vp together with Christ and thirdly the making of them to sitt together with him in the heavenly places in Christ Iesus And the same Apostle writing to the Colossians and shewing that we are accomplished and perfited in him alone doth manifest the same by perticular induction in these wordes In whom sayeth hee yee are etrcumcised with circumcision made without handes Colos 2. 11. c. by putting off the sinfull bodie of the flesh through the circumcision of Christ which hee expoundeth thereafter more perticularlie in the partes of this circumcision and severall groundes of everie part saying in that ye are buried with him through baptisme Secondlie in whoÌ„ yee are also raised vp together through the faith of the operatioÌ„ of God which raised him froÌ„ the dead Thirdlie and you which were dead in sinne and in the vncircumcision of the fleshe hath he quickened togither with him forgiving you al your sinns Fourthlie and putting out the hand-writing that was against vs which was contrarie to vs he even tooke it out of the way and fastened it on the Crosse And fiftlie he spoiled the Principalities and Powers hath made a shewe of them openly and hath triumphed over them in the same Crosse Thus doeth the Apostle leade vs to the sight of our death and buriall spirituall to sinne of our rising from the dead of our spiritual quickening with the life of God of the abolishing of our debt and dittay in abrogation of the Law which was contrarie to vs and of the vtter overthrow of our spirituall enemies and our glorious triumph over them all in Christ Iesus our Lord which at length our God shall fullie accomplishe in everie one of vs in the glorious appearing of Iesus Christ our Saviour whose Name be blessed for ever AMEN The second Sermon 1. Epist of Pet. Cap. 1. verses 4. To an inheritance immortall and vndefiled and that withereth not reserveth in heaven for vs 5. Which are kept by the power of God thorow faith vnto salvation which is prepared to be shewed in the last time WE must remember the trueth of that which the Apostle speaketh to the Corinthians 1. Cor. 2.9 touching the thinges which God hath prepared for those that love him that they are such as neither eye hath seene neither eare hath heard nor hath come into the heart of man Therefore did none of the Princes of this worlde knowe them as saieth the same Apostle in the same place For no naturall man perceyveth the things of the Spirit of God neither can he know them because they are spirituallie discerned for the wisedome of God is a hidd wisedome closed in a mysterie which is not given to every maÌ„ to vnderstand yea the very children of God to whom God hath given his spirit which searcheth all things even the deepe things of God although God doe reveile to them his secret yet doe they see here but through a glasse 1. Cor. 13.12 darklie as saith the Apostle For our life as witnesseth the same Apostle to the Colossians is hidd with Christ in God Col. 3.3 And as saith Ioh. in his first Epistle 1. Iohn 3.2 Now are we the sonns of God but yet it is not made manifest what wee shal be For this cause we must content our selves in this life with the sight which faith giveth vs which is of that na ture force as testifieth the Apostle to the Hebrewes that it maketh things invisible Heb. 11.1 to be evident and as it were visible For clearing of which sight and so consequently the further establishing of our faith and further increase of our spirituall ioy the Lord our God in his blessed worde doth set foorth those invisible things vnder earthlie similitudes of things knowen to vs Thereby to leade our soules to the more livelie consideration and clearer knowledge what the hope of his calling is and what the ritches of his glorious inheritance is in the Saints that thereby we may be encouraged with greater patience and constancie to runne the race that is laid before vs and to holde fast the confession of our hope without wavering vnto the ende waiting still for the manifestation of our blessed hope in the glorious appearing of Iesus Christ our Sauiour Therefore is it that the Apostle in this place having spoken of the aboundant mercie of God in begetting vs againe to the hope of lyfe in the next place expouÌ„deth the excellencie of this life hoped for that thereby we may vnderstande that all things in this world are but vanitie and in comparison thereof nothing but dirt and dung and so to be accounted losse that we may gaine it Afterwards he declareth to vs the suertie certaintie which the Saintes have of enioying this lyfe hoped for both in regard of the life also of themselves So that here we have the other two points of consolation touching our hope to bee coÌ„sidered wherof we did speake in our last Sermon to wit the excellencie of the lyfe which wee looke for and the certaintie of our attaining to it The first is expressed in these wordes to an inheritance immortall and vndefiled and that withered not The other in the rest of the words which we have read In the first point we have two things to coÌ„sider one is the title or name which the Apostle giveth to our hope or life the other is the properties which he attributeth to it by which he setteth before vs the preciousnes excelleÌ„cy of it The title which he giveth it is That it is an inheritance The properties are three eternitie puritie and vnchangeablenes To speake then of the first The Apostle calleth eternall life Eternall life is an inheritance belonging to the sonnes not to servaunts an inheritance to informe vs by what title we attaine vnto it and by what right wee enioy it to wit by the right of heires For seeing God only doth inherite immortalitie and life as his proper possession we can never attaine to it till first we be made the heires of God

conceive of death having no sence nor sight nor hope of a permanent and endles life but the godly man who findeth his inward man renewing daylie and feeling in himselfe the powers of the world to come and being established by hope he is so farre from fainting with present afflictions that he reioyceth in them as saith the Apostle to the Romanes Rom. 5.3 and so farre is hee from being discouraged or affraid of death that he chuseth rather to be dissolved yea many haue refused to be delivered from death that they might receive a better resurrection O if this wretched world did knowe what great advantage the man renewed hath aboue him who is not renewed in the time of trouble and affliction and speciallie in the houre of death which putteth an end to all the ioyes of this life howe much would they esteeme of that renewing grace that bringeth men to the hope of an inheritance immortall and how carefull would they be to finde themselves begotten againe to the hope of this inheritance before that heavie day of death doe come vpoÌ„ them that they might have comfort against the terrour of it by the sence and feeling of the life of God begunne in their soules which never can be ended but rather perfited by the death of our flesh the soule that hopeth even in dying apprehending eternall life so the hope of this inheritaÌ„ce which is immortall doth comfort vs against the mortalitie of our present estate and future ruine and destruction of this present world The second vse is to comfort vs against that which we might feare should happeÌ„ to vs being possest againe with the life of God in heaveÌ„ eveÌ„ the losse of that life againe the grounds of this feare may be the experience past in Adam and in Angells Adam being created to the likenes of God being placed in Paradise did nevertheles lose his perfection and lyfe and was thrust out of Paradise Thus left to himselfe hee could neither keepe his lyfe nor the possession of Paradise but loosed both by obeying Sathan who did slay him in making him to sinne Iud. 6. The Angels that were in heaven with God did not keepe their first estate wherein they were created which they did enioy in the presence of God and now are reserved vnder darknes vnto the iudgement of the great day Who would not feare at these examples to be deprived of lyfe although once possessed with it that also in heaven Death having overthrowen the life both of man Angell even then when they enioyed all perfection of life the one in Paradise the other in heaven What then is our consolation eveÌ„ this that our lyfe which in Christ we recover is more sure then the life which Adam had even then the life whiche Angells had by creation for theirs was subiect to hasarde but our life is exempt from all hasard of death therefore are we not to feare that it shall befall so to vs any more as it did to them For our inheritance which we looke for is permanent and immortall therefore after our resurrection wee shall bee no more in feare nor daunger of death For this corruptible shall put on incorruption and this mortall shal put on immortality 1 Cor. 15.53 and then shall death be swallowed vp into victory mortality shal be swallowed vp of lyfe 1 Cor. 5.4 and death it selfe that last enemie in that day shal be destroyed for death and hell shal be cast into the lake of fire 1 Cor. 15.26 Revel 20.14 1 Cor. 15.55 which is the seconde death then shal we sing most ioyfully that song of triumph O death where is they sting O grave wher is thy victory Thus this first point doth enceedingly comfort vs giveth vs ample matter of glorifying God that hee called vs who are mortall and corruptible creatures froÌ„ this miserable estate to a life that endureth for ever yet doth this next property of this life and inheritance much more comfort the true children of God who have no further pleasure in life it self then so farre as it doeth serve to the glory of God albeit the wicked take no care of dishonoring God so being they may live For hee that is truely wyse knoweth that the life which serveth no wayes to the honour of God shall never procure honour to him that enioyeth it And wheÌ„ the Authour of his lyfe is nothing benefited by his lyfe it were better for him never to have had lyfe seeing it must needes in the end procure his greater harme and therefore seeing God is holines it selfe and so by consequence a mortall enemie of all vncleannes there can be no happines in a lyfe that is vncleane and polluted For it standeth sure which the Apostle sayeth Heb. 12.14 That without holines no man shall see God For this cause it is that the Saints sighe continuallie in this life 2 Cor. 5.4 because of the burdeÌ„ of sin wherewith they are burdened knowing that a necessitie of sinning is laid vpon vs whyle we walk in this earthly tabernacle and therefore with the Apostle to the Romanes Rom. 7.24 finding that we are solde vnder sin so that in our flesh ther dwelleth no goodnes and albeit by the grace of God to will be present with vs yet we finde no meanes to performe that which is good because although we delite in the Law of God coÌ„cerning the inward man yet we stil see another law in our meÌ„bers rebelling against the law of the minde and leading vs captive vnto the law of sinne which is in our members Therfore I say with the Apostle wee are compelled to crie out against our lyfe O wretched men that we are who shall deliver vs from this body of death ever wishing and desiring to be freed from this lyfe that is polluted and in the which wee can not preserve our selves from vncleanes And this is the second cause why this present life is miserable in all men of what soever estate they be all men without exception being defiled with sinne even from their first conception Psal 51.5 as being both conceyved and berne in sinne and therefore is it that the Saintes desire to be dissolved because they know as saith the Apostle that if their earthlie house of this tabernacle were destroyed 2 Cor. 5.1 they haue a building given of God that is an house not made with haÌ„des but eternal in the heavens In which house they shall sinne no more because corruption shal be swallowed vp of incorruption By this difference now betwixt this present sinful life that blessed life in holines to the which wee are begotten againe doeth appeare the excelleÌ„cie of the one aboue the other so doth give iust occasion to al the godlie to cast the love of this life all things in it farre from them being so disposed by the grace of God that they can not love nor like that whereby their

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