Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	body_n	member_n	mystical_a	10,421	5	11.0632	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10384	A gleaning in Gods harvest Foure choyce handfuls; the gate to happinesse. Wounded saviour. Epicures caution. Generation of seekers. By the late judicious divine, Henry Ramsden, sometime preacher in London.	Ramsden, Henry, d. 1638.; Goodwin, John, 1594?-1665.	1639 (1639)	STC 20660; ESTC S115629	109,922	246

no other comfort yet then our conscience will witnesse comfortably that notwithstanding wee die yet wee shall come where wee shall live for ever Oh then as the Apostle saith let us give all diligenec to make our calling and election sure It is a matter of paines it is not easily gotten but it will abundantly recompence the paines If wee looke and finde our sinfull lusts mortified in part let not that satisfie us let us not rest there but goe further and proceed in the worke of mortification for looke as our mortification is so is our assurance the weaker our mortification is the weaker our assurance of salvation the stronger our mortification the better assurance wee have of salvation Vse 3 Thirdly if they that are dead with Christ may rest assured that they shall live with him then by the rule of contraries they that are not dead with Christ cannot assure themselves that they shall live with him If only he can be assured of salvation in whoÌ„ sinfull lusts are mortified then hee in whom they are not mortified that man cannot bee assured of salvation Indeed hee may have a kinde of a wilde hope a presumptuous confidence but it is such as will faile him in the time of need Like to your Winter brookes or land-floods In the time of Winter when a man hath no use of water they flow abundantly but in Summer in the time of drought when men have need they are gone they are not to bee had So that assurance that a man hath as long as hee goes on in the practice of his sinfull lusts it is a wild deceitfull presumption such an assurance as will doe him no good when hee comes to need it I have read it was the manner of tryall that was used when there was a controversie of land whether it belonged to Ireland or to England they did take Snakes and Toades and poysonous Serpents and put there and if they lived there they concluded it belonged to England if they died they judged it belonged to Ireland the reason was because no venemous thing will live there I apply it thus sinfull lusts are like Snakes and Toades and venemous creatures looke what soule they live in if they live in a mans soule it is an argument that hee belongs not to heaven and wee know what place he belongs to then onely to hell if it dye in us we may assure our selves that wee belong to heaven Hee in whom sinne lives and his lusts continue unmortified that man cannot assure himselfe of salvation The reason is because all assurance comes from the promise of God God hath made no promise to men that continue and goe on in the service and obedience of their sinfull lusts hee threatens nothing but death and destruction to such If yee live after the flesh yee shall dye Rom. 8.13 Rom. 8.13 This shall suffice to have spoken of the third point the certainty of this connexion If we be dead with Christ we beleeve that we shall also live with him Mortification seales up to a mans soule and conscience the assurance of salvation for they that are dead with Christ may rest assured and perswaded that they shall live with him I come to the fourth and last point The cause and ground of this death to sinne and this life to grace which is Christ If wee be dead with Christ we beleeve that we shall also live with him If we be dead with Christ that is if we be dead by the vertue and power of Christ then wee beleeve that wee shall also live by vertue and power of the same Christ The conclusion is this that As our death to sinne so our life to grace they both proceede from Christ If we be dead with Christ saith the Apostle that is if wee be dead by the vertue and power of Christ if sinne be dead in us then wee beleeve that wee shall also live with Christ the life of grace here and of glory hereafter by the power and vertue of the same Christ I say the point on which I shall insist is this that as our death to sinne so the life of Grace they both proceede from Christ Christ is the author and the producer of both So saith Saint Paul in Gal. 2.20 saith the Apostle Gal. 2.20 I am crucified with Christ yet notwithstanding I live yet not I but Christ liveth in mee and the life that I live in the flesh is by the faith of the Son of God who loved me and gave himselfe for me Looke what the Apostle Paul speakes of himselfe the same may every Christian in whom sinne is dead and mortified and the life of grace wrought speake of himselfe saith the Apostle I am crucified with Christ that is sin is crucified in me sinfull lusts are crucified and mortified in me by the vertue of Christ so saith he I live yet not I but Christ liveth in me I live by the faith of the Son of God As I am crucified to sinne by Christ so I live by the vertue of Christ Phil. 3.8 9 10 So in Phillip 3.8 9 10. He desires so earnestly to be found in Christ that he contemned and undervalued all things but this that he might be found in Christ saith he I account all losse for the excellent knowledge of Christ for whom I suffer the losse of all things nay I account them not onely losse but dung that I may winne Christ and be found in him we see in verse 10. the reason that I may know him and the power of his resurrection and the fellowship of his suffeings being made conformable to his death The reason why the Apostle desired to be found in Christ and why in comparison of this he accounted all things as drosse it was because he might bee made partaker of Christs death What is the fellowship of Christs death but to bee partaker of the Spirit of Christ that raised him from the dead that by the same Spirit of Christ hee might bee raysed from the death of sinne to the life of grace The reason of it is this because as our death to sinne so our life to grace are both the worke of grace from whom can wee expect the worke of grace but from him in whom is the fulnesse of grace so saith Saint Iohn Ioh 1.14 The Word was made flesh that is Christ and dwelt among us Ioh. 1.14 and wee saw his glory as the glory of the onely begotten Sonne of God full of grace and truth Our death to sin and our life to Christ are both the effects of Gods grace Now from whom can we have the effects of Gods grace but from him in whom alone is the fulnesse of grace The word was made manifest among us in whom is the fulnesse of truth and grace Look as it is in the naturall body so it is in the misticall body as in the naturall body all the naturall motion proceeds from the head and from the vertue that is derived from the head to the members so in the mysticall body all the spirituall motion it proceeds from the influence of the head Christ

meanes in that regard Let this suffice to be spoken of the meanes whereby Christ as an efficient cause workes this death of sinne and life of grace Before I passe let me tell you as by these causes this death to sinne and life of grace is wrought so there are other causes that serve not to kindle this sacred sparke but to increase it and make it grow to a flame such meanes as doe not serve for the performing of the first act of mortification and vivification but when once there is mortification and quickning in the soule they increase both and those are principally two 1. Faith 2. The Lords Supper First Col. 2.12 Faith so saith the Apostle in Collos 2.12 Yee are buried with Christ in Baptisme wherein you are risen with him through the faith of the operation of God I say faith is not the meanes to give us the first assault and impression upon sinne to mortifie and subdue it at the first but when we are mortified Faith helpes and increaseth and perfects that worke of mortification So that the sophisme of our adversaries is easily answered say they if wee bee risen through Christ to a new life of grace and through faith then say they wee have Faith before wee be quickned for say they that which is the cause of the effect must goe before as the cause of that effect Now if Faith bee a meanes to raise us to a new life then before wee have a new life we have Faith for saith Apostle Yee are risen with him through the faith of the operation of God therefore wee have Faith before wee can rise I answer with Amesius Faith is not the cause of the first mortification but the cause of the increase of mortification it is not that by which at the first wee are quickned but when once wee are quickned it is that by which the worke of vivification is more and more increased Conceive it thus The worke of grace is only the fruit and effect of the Spirit of grace Now when the Spirit of God enlivens and quickens us it begets in us as other graces so the grace of faith Now when this grace of faith is wrought in us by this wee are united more to Christ then before and so partake more of the vertue of Christ and so the worke of Mortification and vivification is more increased Faith then concurres not to the first act of mortification and vivification but it concurres to the increase and augmentation of both The second meanes or cause that concurres not to the first act but to the increase of mortification and vification it is the Lords Supper for that serves as the antient Father calls it as physicke received into the body not only for the checking and curbing and expelling of obnoxious humours but for the restoring of health by consequent so the Lords Supper duly received it serves as a meanes to abate sinfull lusts in us if it bee worthily received I say not by a dead faith hee that receives it worthily it is a meanes to mortifie sinne in him and so by consequent for the quickning of him to a new life the life of grace though not to the first act yet to the increase of that former life that was in him It is called meate Now as the meate that wee receive cannot availe to beget a new life in a man put meat into the mouth of a dead man it doth not quicken him put meate into the mouth of a living man and it increaseth his life So in the Lords Supper worthily received it is not a meanes to worke the first act of Mortificatification and vivification but when once Mortification and vivification are begun when there is a new life in a man this serves as spirituall food to strengthen and increase that life Let this suffice for the answer to the question proposed If Christ bee the cause of death to sinne and of the life of grace how hee is the cause hee is the cause meritorious the exemplary the morall and efficient cause hee is the cause efficient both by his Spirit by his Word and by Baptisme And then he is the cause efficient though not of the first act of mortification and vivification yet of the increase of them that is by Faith and the Lords Supper I come briefly to the use Well if through Christ alone Vse and by vertue derived from him as a head wee die to sinne and live to grace then this serves to stirre us all up to desire and indeavour to bee in Christ that wee may partake of the vertue of Christ whereby sinne may bee killed in us and mortified and whereby wee may be quickned to the life of grace It was the desire of Constantine and the glory of him too hee professed that hee had rather be a member of Christ then the Lord and King of the Empire Now if wee desire to partake of the vertue of Christ our first care must be to labour to be in Christ For looke as it is with a Plant it partakes not of the vertue of the stocke till it be grafted into it and then it doth so it is with us if we be grafted into Christ wee shall partake of the vertue of Christ by which sinne will be mortified in us and we shall be quickned to a new life of grace As it is in the naturall body the members partake not of the vertue of the head unlesse they be united to the head so it is with us except wee be united to Christ through a true and lively faith which is the sinew and ligament by which we are tyed to Christ we doe not partake of the vertue of Christ Indeede many of us desire the favour of great ones to receive benefit from them but there is no man no Monarch on the earth by whom wee can reape that benefit as we may by Christ if we be in him We acknowledge that Kings are Lords of life and death yet they are not Lords of this life and death All the Kings and Monarchs in the world though they may take away the life of their subjects yet they cannot take away the life of one lust or sinne though perhaps they may give life to a man that is not to take it away when they may yet they cannot give a new life to a man they cannot worke this new life the life of grace Therefore it should bee our desire and indeavour to be in Christ that wee may partake of the vertue of Christ since it is onely hee from whom the vertue comes by which sinne is mortified and wee are quickned to a new life Let us labour to bee in him that wee may partake of this vertue Zach. 13.1 In Zach. 13.1 It is called a fountaine opened for sinne and for trangression Christ is not onely a pond or a poole that is dryed up but a fountaine and perpetuall spring if wee desire to have our soules washed from

is the head and from him as from the head is derived all the vertue to the members of Christ by which the death to sinne and the life of grace is wrought in us likewise Looke as it was in the oyle of Aaron the oyle that was powred on the head of Aaron it stayd not on his head but descended to the skirts of his cloathing So the Spirit of Christ it rests not on Christ onely but from Christ as the head it descends upon all the members of Christ The reason thereof why as our death to sinne so the life of grace proceeds from Christ is because both are the workes of grace according to that of the Evangelist in him dwells all the fulnesse of grace and in Collos the Apostle saith In him dwells the fulnesse of the Godhead bodily For the better and fuller opening of the point give me leave to propose and resolve one question and that is this Quest If our death to sinne and our life of grace both proceede from Christ that Christ is the author of them actions then how is Christ the author of them what kinde of cause is Christ sayd to be both of our death to sinne and of the life of grace I answer briefly Answ Christ may be sayd to be the cause both of our death to sin and of the life of grace in a fourefold respect or hee is a fourefold kind of cause Christ is the 1 meritorious 2 exemplary 3 morall 4 efficient Cause as of our death to sin so likewise of our life to grace First Christ is the meritorious cause for Christ did by his death and obedience not onely purchase for us a release and freedome from hell and consequently title to heaven but Christ merited for us the donation of the Spirit of God whereby we are made fit for and capable of that inheritance Christ not onely purchased a right to heaven but grace holines whereby we might come at last to jus inâ—re For as I sayd before by the righteousnes of Christ onely we come to have right to heaven but it is our owne righteousnesse whereby we come to be made capable of that right to heaven for saith the Apostle flesh and blood shal not enter into the kingdome of heaven Flesh and blood that is nature uncorrected unsanctified and uncontrolled it shall not inherit the kingdome of God therefore Christ hath purchased not onely redemption from hell and title to heaven but the donation of the Spirit of God whereby we are made fit and capable of heaven whereby wee are made meete as the Apostle saith to be partakers of the inheritance with the Saints in light Ioh. 17.19 So saith the Evangelist Ioh. 17.19 For their sakes saith our Saviour I sanctifie my selfe that they also may be sanctified through the truth Christ sanctified himselfe not onely to redeeme us from hell and to procure title to heaven but he sanctified himselfe that his members might bee sanctified that by the merit and vertue of Christs sanctification we might be sanctified So saith the Apostle to Titus he hath bestowed on us the spirit through Christ Tit. 3.5 Tit. 3.5 not by the workes of rightcousnesse that wee had done but according to his mercy he saved us by the washing of regeneration and the renewing if the holy Ghost which he shed on us abundantly through Iesus Christ our Saviour It is through Christ onely as through the meritorious cause by whom wee obtaine the Spirit of God by which Spirit our sinfull lusts are mortified in us and by which we are quickned and revived to the life of grace so Christ is the meritorious cause hee deserved the donation of the Spirit from his Father Secondly Christ as hee is the meritorious so he is the exemplary cause as of death to sinne so of our life to grace Christ in dying to sinne he set himselfe as a patterne to us to teach as also that wee should dye to sinne Christ in rising from the grave hee set himself a patterne to us to teach us to rise from sinne so he is the exemplary cause For Christ is a patterne for our immitation in his morall actions and wee must resemble after a sort some of his Mediatorious actions also not onely in the good duties that are commanded in the Law but in those that he performed for our redemption It is true in a different manner Christ is a patterne to us in actions morall that is in the good things that he performed that are commanded in the Law he is our patterne to be imitated in the same kinde As Christ was gracious to the poore so should wee to them that are poore and in distresse in the same kind as he was temperate so may wee imitate him in the same kinde though not in the same degree But for his actions Mediatorious we are to resemble some of them too though not in the same kinde yet in some way of use As hee died for sinne so wee should dye to sinne as he rose from the grave so wee should rise from sinne to newnesse of life so still Christ is our patterne As Saint Austin saith Christ came not onely to helpe us and to performe the things that wee ought to have done but he came to teach us by his example what we ought to do And he teacheth us he is our Schoolemaster not only in his actions morall but in his actions mediatorious ous in the former we may imitate him in the same kind though we cannot in the same degree in the latter wee cannot imitate him in the same kinde yet in some sort wee may We should be as the Heletropium that opens and shuts with the Sunne so wee may follow the lambe wheresoever he goeth as hee dyed for sinne so we must dye to sinne as hee rose from the grave so we must rise from the death of sinne to newnesse of life so Christ is the exemplary cause of our death to sinne and the life of grace Thirdly Christ is the morall moving perswading cause of both That the Apostle wills Timothy to remember 2 Tim. 2.8 Remember saith hee that Iesus Christ of the seede of David was raised from the dead according to my Gospel he bids him remember it why remember it because the very thought and remembrance that Christ dyed and rose againe it cannot chuse but be a powerful motive to holinesse for it makes men conclude argue with themselves what did Christ lay downe his life for us and shall not wee lay downe our lusts for him Did Christ arise againe the third day from the Grave and shall not wee rise from the death of sinne to newnesse of life Doe wee professe our selves to bee members of Christ and not indeavour conformitie with our head Christ Shall wee be like the

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