Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	body_n	soul_n	unite_v	6,137	5	9.8589	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02482	Christ alone exalted in the perfection and encouragements of the saints, notwithstanding sins and trials. Volume III. / Being laid open in severall sermons by the late spirituall and faithfull preacher of the Gospel, Tobias Crispe, D.D.	Crisp, Tobias, 1600-1643.; Cokayn, George, 1619-1691.; Pinnell, Henry.	1648 (1648)	Wing C6959; ESTC R233167	185,508	400

the person there is no act of believing The truth is this the Father gives his elect to Christ his Son Thiâ—e they were saith Christ in the 17. of Iohn and thou gavest them me and the Father that gave the elect unto Christ he gives unto Christ also power both in heaven and in earth so saith Christ in the 28. of Matthew and in the latter end All power saith he both in heaven earth is given me Go teach all nations as much as to say I give you Apostles and Ministers that follow you a commission from my self a commission to preach and in preaching to convert and how so All power in heaven and earth is mine So that beloved the Lord takes his elect as they are self-willed and as they are untamed he brings them as they are self-willed and untamed to his Son and by vertue of all power that is given to that Son when they are brought unto him he himself doth break tame and bring them to his own bent The Father saith Christ judgeth no man but hath committed all judgement to the Son Take notice of it that now as Christ is ordained the Mediator of the covenant the Father doth nothing towards or concerning his elect people but what he doth by his Son it is the Son doth all so that all that the Father doth is to deliver up elect persons such as they are in blood enemies and rebellious he delivers them up to his Son and the framing of their spirits to his own bent is the sole work of Christ himself Christ is become by the donation of the Father the life and the soule of every elect person Now the Philosophers do observe of the naturall soul that it is the framer of its own body and the maker of its own organs that so they may be fitted for it to act its own will so may I say is it with Christ Christ hath the framing and the disposing of the whole man to bring every thing in this man to his own bent The Father bringing the creature as he is a stubborn and stiff-necked creature so delivers him up to his Son so that I say there is not a pevious foregoing act wrought by the Father without Christ I say no previous act of believing wrought by the Father or by the Spirit without Christ by which a person comes and doth close with Christ but the Father doth give that person without any faith at all or any qualifications whatsoever to his Son and his Son Christ himself he frames and creates that very faith in persons to come to him and therefore in the 42. of Isai v. 6. you shall plainly see there is not an opening of blind eyes a giving of believing eyes to close with Christ before Christ himself be given and given as a covenant to persons So saith the Text I will give thee for a covenant Here you see Christ passed to persons not with a supposition that when persons do believe he shall be theirs and they his but I will give thee for a covenant to open the blind eyes Here is not the eyes opened before Christ comes but Christ comes when the eyâ— are blind and when he comes he opens the eyes that are blind But to go further Let us suppose that coming into this place is spoken of believing Ye will not come to me that ye might have life it cannot follow that although there be no life till believing therefore there can be no union till believing I say if it possibly might be imagined that there may not be life from Christ till believing yet it follows not that there must be believing before there is union Nay beloved there is nothing cleerer in all the world then this principle namely Suppose there cannot be life before there be believing yet there must be union before there can be life fetched from Christ I say there must be union before believing can fetch life from Christ For suppose that the fruit upon a branch should have such a faculty to draw life into the branch from the root though this would be a strange conceit that the fruit growing upon a tree should have a faculty to draw life from the root to the branch whereas the root communicates life to the branch and the branch by vertue of that life communicated brings forth fruit But yet suppose the fruit should draw life into the branch from the root that is suppose that faith which is a fruit growing upon a member of Christ that is a Believer and a branch of that body suppose that faith this fruit should have such a faculty to draw life from Christ the root into the branch yet it is impossible that faith should draw life into the branch till the branch be united unto the stock For beloved that is Christs comparison I am the Vine ye are the branches Now take this comparison suppose a branch growing upon a wilde Olive is cut off from the wilde Olive and for the present it is not united to the good Olive tree Now can a wilde Olive or suppose it to be a good Olive upon this branch of the wilde tree can this fruit upon the branch draw life from the root of the good Olive tree while it is separated and laid aside and is not united to the good Olive from which root it must draw life It is known to all men that communion is the fruit of union there is no participation nor communion of any thing that is Christs but as it doth flow from union with Christ so that either you must say that faith which you speak of is not of Christ the root but hath some other root and fountain from whence it hath its being and essence or else you must confesse if Christ be the root then it must come from Christ by vertue of union of a Believer to Christ first Finally suppose it should be that coming is believing suppose that this life spoken of here is not in persons till they do believe What is meant by life here Beloved I beseech you consider the Apostle tells us our life is hid with Christ in God and Christ is the life of the world that is of the elect It seems then that the life of every elect person hath a being in Christ before he doth believe believing therefore doth not produce a new life that was not before only it manifests that life which was before and it makes that life which was before an active life or is an instrument by which that life that is hid in Christ doth now after believing become an active and appearing life in this person So that all that can be made of this is but this till believing there is no activenesse of the life of Christ in the person that is elected his life is in Christ and was in Christ and reserved in Christ till the time of believing for him and then doth he the elect person become active in life when Christ doth

divine nature gave up it self though only in the second Person God was in Christ as much as to say whole God the divine nature assumed a humane nature and so makes up a Christ And thus God is in Christ reconciling the world unto himself You shall see in the Apostles expression elsewhere that the beginning of life in a member of Christ flows from Christ Your life is hid with Christ in God It is such another phrase as the two former It is hid with Christ in God that is it is hid in that God who by being man is become Christ For that is all the difference between God and Christ all the difference I say is between God simply and absolutely considered in himself and God considered as ineffably united to the humane nature God I say thus united becomes Christ and so in such a union is reconciling the world unto himself and takes the Church who is his body The Apostle tells us further Now I live but he presently checks himself yet not I but Christ lives in me Christ is the soul of the body and as the body without a soul is dead so a person without Christ is dead I will not dispute that needlesse dispute of the Philosophers whether the soul be seated in the head principally or in the heart but this I am sure of the life and soul of the Church is in the head of the Church I am the way the truth and the life he is the life of the soul of man as the body without the soul is dead even so if there could be such a thing as the body of the Church without Christ that body were but a dead thing It hath all animal vertue from him alone It hath all life in all respects from him Take life in the first fruits in its sence or motion all spirituall sence all spirituall motion all spirituall actions and activenesse for action receives being and beginning only from Christ Hee is given for a covenant to open the blind eyes All eyes are blind till Christ opens them there is no seeing till the body receive sight and seeing from the head The head causeth us also to sinell as wel as to see the sweet savour of the ointment of Christ that makes the Virgins love him Because of the sweet savour of thy oyntments therefore do the Virgins love thee Now this savour the smell thereof being as the smel of a field that the Lord hath blessed to smel this is the sole work of Christ himselfe So also the spiritual taste to tast how good God is to relish the fatnesse and marrow and sweetnesse of the spirituall wine well refined upon the lees is all by the power of Christ and hath its being from Christ So all our feeling to feel comfort joy unspeakable and glorious all is from Christ Christ opens our eyes he boars the eares he causeth us to smell You will say all this is the worke of the Spirit why doe you say it is the work of Christ Mark what John saith in the 16. chapter the words are these He that is the spirit shal glorifie me For he shall receive of mine and he shall shew it unto you The Spirit himselfe as he dealeth with the members of Christ is the agent of Christ proceeding from Christ communicating that that is Christs to those members So that the Spirit is as it were the conduit-pipe through whom the fulnesse of the fountaine conveyes it selfe and runs forth to every member The Spirit is as the veins and nerves in the naturall body The blood you know hath its fountain from the liver but the veins carry it into every part of the body And as the naturall eye cannot see except the nerves feed it with visive spirits so neither can any eye behold the secrets of the Lord the hidden things of Christ such as he thanks his Father hee reveales unto babes while he hides them from the wise of the world except the Lord Christ do feed the members with his own Spirit It is not the eye that doth discerne and see of it selfe but the spirits that do come from the head cause sight by the eye For there may be an eye and no sight where a want of these spirits are Looke over all the Book of God and you shall finde that there is no action that comes from the Spirit but Christ is the head and spring of it You shall finde the strength and hearts of people faile when hee withdrawes himselfe It is hee that is the strength of them for ever Feare not saith the Text be not dismayed I will uphold thee I will strengthen thee There must needs be miscarriage for want of power except Christ come with his strength and power to uphold Therefore when Paul exhorts those to whom he writes to worke the workes of the Lord hee gives them this counsel Be strong in the Lord and in the power of his might and again saith hee Put on the whole armour of God Now it is a vain thing to think of taking up of arms except there be strength to manage them Saul thought David to be a puny when he was to sight with Goliah and had no regard to him although hee might have good armour on hee was too little a man What Saul thought of David is true of all the whole armour of God it is to no purpose except men be strong in the Lord and in the power of his might And therefore when Paul was in a strait hee begged and begged again to have strength given though hee had not an answer to his mind yet God told him My grace is sufficient for thee My strength is made perfect in weaknesse All persons are weak but as they have strength in Christ Yea there is no strength but what is his and is sent by him Let me tell you this and I beseech you consider they that have Christ for their head they have an infinite advantage above the closest hypocrite in the world although he goe never so farre All he doth is but from a weake principle Christ is not the principle of that hee doth but hee that hath Christ for his head hee hath a spring of fulnesse The Holy Ghost tells us He is full of Grace and Truth and in him dwells the fulnesse of the God-head bodily and It pleased the Father that in him all fulnesse should dwell So that you may plainely see that the preaching of Christ as head and setting up of all the glory of Christ is not the preaching of licentious liberty to men Hee that can win a person to be a true member of this head that is Christ hee brings that person into a fat soile hee transplants him from a barren soile from a rocky soil into a rich soile whereby he come to abound in all manner of fruitfulnesse And certainly beloved fruitfulnesse will be more abundant as the soule can apprehend it selfe by true faith to be a part of this head

is in a little Diamond How do men prize the dust of gold Despise not small things say not 't is a little book a â—ittle starre may light thee to Christ great bodies have most humours grosser volumes commonly are thickned with too much earth If thou ask what is in this I answer as the voyce once spake to Austin Tolle Lege or as Philip to Nathaniel Come and see If I should say all that I know of the Author some that know me would say that I flatter him because of my relation to him in his life though I know there 's little to be gotten by dead mens favour But this I shall bee bold to affirm there 's no Antinomianisme in the Title or Tract and from all vicious licentiousnesse of life and scandalous aspersions cast on his person by lying lips I stand upon mine owne experience and more than twelve yeers knowledge to vindicate him let the father of lies and all his brood come forth and make good their charge against him I fear not to appear in his cause yea if I should not open my mouth in his behalfe whose industry and integrity God and his Saints have so much approved and from whose labours and yoke-fellow I have reaped so much comfort if yet I should be silent I desire to be marked with a black coal Try him now and judge thou wilt find no poison in his hive no Serpent lurks under his leaves Tolle lege come and see whether Jesus of Nazareth be not here not sealed up in a Sepulchre guarded with a rude train to keep his Disciples from him as the High Priests use to do but thou shalt find him in his garden opening his fountaine blowing on his spices leading into his banqueting-house staying with flaggons comforting on every side thou shalt find more in this booke then I will promise only be perswaded to peruse it if thou lovest thy rest read it Here is newes of drye land footing for thy soul the Olive branch doth witnesse it feare not be not dismayed the waters are abated let not thy sloth make thee guilty of thy misery Will not the weather-beaten Marriner employ all his strength and oars to thrust into a quiet harbour Is any thing more desired by the chased Hart then the cooling streams How do men pursued by the enemie rejoyce in the shelter of a strong hold Can any thing be more welcome to a notorious offender justly condemned then a gracious pardon Is not God and his Righteousnesse all this and much more to a poor creature in such conditions Behold an Haven a Brooke a Tower a Pardon a full a free Pardon a Ransome for thy soule the righteousnesse of God breaking through the sides the hands the heart of Christ to make way to thee to revive thy ding drooping bleeding heart Incline thine ear hearken for the time to come hear and thy soul shall live forsake not thine owne mercies to observe lying vanities leane not to the reeds of Egypt when thou hast the rod of Gods strength put into thy hand Shal there be a price in the hand and no heart to it It may be thy feet have not yet stumbled though thou hast walked on the hils of earth the Mountains of the world the high Mountains of the flesh thy way hath beene smooth and easie so is the wilde Asse's till her moneth overtake her thy conscience perhaps hath fancied some shadow of peace by the dull glimmering of an earthly spark but they that walk in the light at last lye downe in sorrow Isaith 50.11 Be not proud therefore but give glory to God before he cause darknesse before he turn your light into the shadow of death make it grosse darknesse that darknesse that might be felt was not the least of the Egyptian plagues What greater torment then the conscience once sensible of being destitute of the light of life The Authors aim is to lead thee into Goshen to guide thy feet into the way of peace follow him walke in the steps of the faith of our Father Abraham that faith oâ— which circumcision was no cause nor evidencâ— to himself for he had it and he knew he had it before he was circumcised by this faith he gave glory to God we give glory to the robe of Gods righteousnesse when we put none of our owne under it to make it sit uneasie nor weare any of our own upon it to obscure the full glory of it thou wilt finde this garment the best fashion and as wel held forth by this as by any man whost intentions were to cover all blemishes all sins to hide all deformity with it yet to shelter no lust nor sin under it I might launch out into his life and call in all his practice to prove it but till more need require I shall referre thee to Mr. R.L. in his preface to the first volume and to the present triall of his doctrine Let a Christian heart moderate a critical eye find fault who can The God that once breathed the rich knowledg of himself through the frail organs of this earthen vessel into the eares of those that heard him now dart a greater glory of his righteousnesse and grace into the eyes of all their understandings that shall read him I know I can adde no worth to this work 't is of divine value it hath the stamp of heaven the Image of God is on it the Author is gone home and yet living with the Lord though some think the Saints dye and like the wicked leave a stink behind them I deny not the mortality of any nor need I hang thiâ— mans hearse with odoriferous Encomiums yet hee that visits his friend though never ã€ˆâ—Šã€‰ godly in the grave had need take a little Frankincense in his hand if hee be buried amonâ— men all the aire in the world is so contagiously infected with the stinking breath of thâ— living that you cannot come neer the deaâ— without a bundle of myrrhe Malice and madâ—nesse like a Gangrena stands at the tombe antent of every blessed soul crying Noli me taâ—gere Of all men one would have thought ã€ˆâ—Šã€‰ sweet a man as Christ had needed no spices ã€ˆâ—Šã€‰ his Sepulchre for hee did no evill and he saâ— no corruption Yet Joseph would not intenâ— his body without sweet odors though Mâ— had bestowed a whole boxe of precious oynment on his feet in his life time but a little before his buriall Let the Saints walke never wisely warily circumspectly let them keeâ— their feet as clean as sweet as they can they hâ—â— need have their winding sheet and coffin pâ—â—fumed I say not with the Parasiticall smoâ— of a perfumed Oration but with a just viâ—â—cation of their innocency as occasion shall â—â—quire But I hope there will be need of no â—â—gagement from me this way in the Authors ã€ˆâ—Šã€‰ halâ—â— for his two last Sermons in this voluâ— are a cleer vindication of him from those coâ—mon â—spersions laid upon

dismayednesse is prejudiciall to all religious duties first it is a damper of prayer Beloved you know that the life of prayer lies in faith If any man pray let him aske in faith saith St. James Faith is the wing of prayer and carries it up to heaven clip the wings of prayer and the motions of it must be slow Beloved you that are afraid doth feal and dismayednesse take hold of your spirits marke in such a fit what hearts you have to pray In brief there is this great prejudice in fear it makes all the duties that persons perform meerly selfish You know that a servant is very diligent for his master when no danger cometh but let the servant be in fear of any danger he will leave his masters businesse to shift for himselfe and seek for his own safety So consider it well whether your hearts are not for your selves in your services when there is a strong passion of feare in your spirits when a man is in prayer against some evill he fears is approaching unto him what prayer is it He is altogether for himselfe that he may be delivered from his present feare there is not a thought so far as this fear prevails that God may be glorified all the while but only of the evill that is upon him or that is like to fall upon him whereas the Believer should serve with sincerity and singlenesse of spirit he should do that which he doth as unto the Lord saith the Apostle Do not mistake it is not the spiritualnesse nor the fervency in the performance of duties that carries it duties are not expiatory helpers with Christ But I say when duties are performed as to the Lord and for the Lord and not to and for himself then are they right as services But all our hope that we must have in any condition must be only from the grace of God and all our performances that we do act must be to the Lord for what he hath done for us Therefore seeing it is the Lord himself that calls upon you and claps you on the back and bids you be not affraid take courage from the Lord and quit your selves like men In danger be strong in the Lord and in the power of his might There is this difference between Gods call and mans call to do any thing men call men to services and employments but cannot give them power ability to perform that which they are called unto but God calls and gives influence of his owne to make men doe such things as he calls them unto The Lord saith Feare not and in the voyce of the Lord there is life to frame the same temper in your hearts Christ he shall stand over your dead hearts as he did over the dead body of Lazarus saying Lazarus arise who immediatly arose the word of his mouth carried life into it and with it So it saith Fear not and immediately it takes away all feare from the spirit of that man he speaks inwardly unto other men may speak and speak their hearts out and never the better but when God calls upon you not to be afraid he is present in his Ordinances meerly for his owne sake to hold out this undauntednesse of spirit to you it is now with you if you imbrace it it is at your dores he wil make you of a strong and undaunted spirit he shal strengthen you as that Leviathan the Lord speakes of in the 41. of Job which esteemed Iron as straw and brasse as rotten wood because his scales were so strong know this that Believers are the Leviathans of God hee will so steel their spirits that they shall cut Iron as straw and Brasse as rotten wood The Lord is able to put such a spirit into you and he will make good his promise wherein he hath ingaged himselfe that his strength shall be made perfect in weaknesse therefore though you have said My strength faileth me ã€ˆâ—Šã€‰ yet the Lord shall be the strength of your heaâ—ts and your portion for ever thus you shall give that to the Lord that fearfull men rob him of that is the glory of his power of his faithfulnesse of the freenes and riches of his grace and care of his peoples welfare and Christ of his sufficiency wherein he hath promised plentifully to supply you with all spirituall strength and vigor that you shall run and not be weary that you shall walk and not be faint In a word there are a few civill respects that I will mention as motives against this fear I will but touch them First know fear especially dismayednesse puts a man besides his wits that while he is in such a passion he is to seek for common wayes of safety so that whereas men thinke that fear will hâ—lpe them to avoid danger commonly in amazednesse you shall have people stand still not able to stir or slip aside to save themselves Besides this fear is such a rack and torment that commonly those evills so much feared prove not so hurtfull nor evill to a person as the present fears and besides this feare many times it doth not only daunt the spirit of a man in himself but proves very dangerous to others you already have had sufficient experience not long since of the evill and mischiese this fear had like to have occasioned in the Army a thousand to one it was that the fear of some had not made all the rest to flye and it was a miracle of mercy that there should be so great a feare in the Army and the Army yet stand so to it feare at such a time is of a wonderfull spreading and dangerous nature fearfulnesse in one kindles fearfulnesse in many and so not only mens persons but also the Cause it selfe is hazarded but these are but low things in respect of the prejudice God himselfe sustains in the feare of men therefore for your encouragement consider what the Lord hath in store for you nothing he hath nothing he is or can give doth he think too good for you but he is willing to part with it to make you happy he parts not with his goods but with his Son for you nay beloved he parts with that which is more if any thing can be more then his Son that is himselfe Will you now deprive your selves of the sweet enjoyment of all these by your base and unbelieving and fearfull hearts Nay rather let us freely receive let us thankfully acknowledge and confidently rest upon our Fathers abundant mercy expressed in so many blessings but especially in the gift of his only Son given unto us that we might serve him without feare in holinesse and righteousnesse all the dayes of our life Luke 1.74 75. SERMON II. Isaiah 41. vers 10. Feare thou not for I am with thee be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousnesse VPon the like occasion that

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