Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	adam_n	law_n	moral_a	4,944	5	10.5377	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09472	The true gaine more in worth then all the goods in the world.	Perkins, William, 1558-1602.	1601 (1601)	STC 19757; ESTC S103440	50,518	134

in Christ all our wants are couered in his obedience Againe if in the time of death the feare and apprehension of the iudgement and anger of God terrifie vs we are to oppose this obedience of our Mediatour to the iudgement of God and to put it betweene Gods anger and vs yea we are to rest vpon it and to infold and wrap our soules in it and thus to present them to God Isai the prophet saith that the Messiah is a place of refuge shelter or shade against the tempest or burning heate of the wrath of God And Paul saith he is our propitiatorie to signifie that as the propitiatorie couered the arke and the lawe in the arke which is the hand writing against vs from the presence of God so Christ couereth our sinnes and puts himselfe betweene vs and the indignation of his father The third and last point of doctrine here deliuered by Paul is That faith is the meanes to receiue and to obtaine the obedieÌ„ce of Christ for our iustice That this may the better be conceiued foure points are to be handled What this faith is howe it is a meanes to obaine iustice whether alone by it selfe or by the helpe of other vertues When and howe long it is the onely meanes For the first Faith is a speciall gift of God whereby we beleeue Christ and his benefits to be ours In the first place I say it is a gift of God because it comes wholly of God and not from the minde or will of man Thus Paul saith It is giuen you for Christ to beleeue in him and Christ our Sauiour Saith to two of his disciples O foolish and sloe of heart to beleeue If it be obiected that when we beleeue first we then beleeue willingly I answere it is so indeede yet is not this willingnes in vs by nature but by grace because when God giues vnto vs the gift of faith he giues vs also to will to beleeue None comes to Christ but he is drawne of the father and to be drawne is when the vnwilling will is chaunged and by the power of God made a willing will I adde further that faith in the Messias is a speciall gift for two causes First because it is a gift aboue not onely corrupted but also aboue the first created nature For it was neuer in mans nature by creation Adam neuer had it neither did the morall law reueale it vnto vs because it neuer knew this faith Neuerthelesse other vertues as loue of God and man feare of God c. are reuealed of the law and were in mans nature by creation Again whereas all other gifts of God are giuen to them that are ingrafted into Christ faith is giuen to them that are to be ingrafted because it is the ingrafting and therefore can not be giuen to them that are alreadie in Christ but to them that are to be in Christ. Further I say that by faith we beleeue Christ and his benefits to be ours For this is the propertie of faith whereby it differs from all other graces of God When Thomas had put his finger into the side of Christ he said My Lord and my God to whoÌ„e Christ replied Because thou hast seene thou hast beleeued Where we see that this is faith to beleeue Christ to be our Lord our god Paul saith I liue by the faith of Christ now what he meanes by faith he shewes in the next words who hath loued ME and giuen himselfe FOR ME. If any man shall demand vpon what grounds because we are not to goe by imagination I say vpon what groundes he is to conceiue a faith that Christ is his Christ I answer the groundes are two The first is the commandement of God to beleeue Christ and his benefits to be ours 1. Ioh. 3. 23. This is his commandement that ye beleeue in the name of his sonne Iesus Christ. Now to beleeue in Christ is to put our confidence in him and we can put no confidence in him vnlesse we be first assured that he with his benefits is ours And whatsoeuer we aske in praier we are commaunded to beleeue that it shall be giuen vnto vs. Now aboue all things we are to aske that Christ and his benefits may be giuen vnto vs of God This therfore must we beleeue The second ground is this We must consider the maner that God vseth in propounding the promise of grace vnto vs for he doth not onely set it forth vnto vs in a generall sort but also he vseth meete and conuenient means to applie it to the persons of men First of all he confirmes it by oath that we our selues might the better applie it and reape sure consolation thereby Secondly God giueth vnto vs the spirit of adoption which beareth witnes to our consciences of such things as God hath giuen vnto vs in particular and are onely in generall manner propounded in the promise And this testimonie must be certen in it selfe and also plainely knowne vnto vs els is it no testimonie Thirdly both the Sacraments are seales of the promise in the lawfull vse whereof God offers yea exhibits Christ vnto vs and doth as it were write our names within the promise that we might not doubt Now then looke as God giues the promise so must we by faith receiue it But God giues the promise withall applies it we therefore must receiue the promise and by faith applie it to our selues If any man shall say that he can not conceiue a speciall faith vpon these groundes by reason of his vnbeleefe I answer that he must striue against his vnbeleefe and indeauour to beleeue by desiring asking seeking knocking and God will accept the will to beleeue for faith it selfe so be it there be an honest heart touched with sorrow for sinnes past and a purpose to sinne no more That we may yet better know what faith is vnderstand that there be two kindes of false faith like indeede to true faith and yet no faith at all The first is when a man conceiues in his heart a strong perswasion that Christ is his Sauiour and yet carries in the same heart a purpose to sinne and makes no change or amendment of his life This perswasion is nothing but presumption and a counterfeit of true faith whose propertie is to purifie the heart and to shew it selfe in the exercises of inuocation and true repentance The second is when men conceiue a strong perswasion that Christ is their Sauiour and yet for all this contemne and despise the Ministerie of the word and sacraments This also is an other counterfeit For true faith is conceiued cherished and confirmed by the vse of the word sacrameÌ„ts And we must there seeke Christ where God will giue him vnto vs now God giues Christ in the word and sacraments and in them he doth as it were open his hand reach forth all the blessings of Christ vnto vs. We must not

and angels And from this holinesse of his our holinesse is deriued and springs as a fruit as the corruption in Adams posteritie is deriued from the corruption of Adam Christ saith For their sakes sanctifie I my selfe that they also may be sanctified through the truth Cyril saith As God he giues himselfe the spirit as man he receiues it which he doth not for himselfe but for vs that the grace of sanctification out of him and in him first receiued might passe to all mankind Againe he saith that the bodie of our Lord being sanctified by the vertue of the Word ioyned to it is made so effectuall for mystical benediction that it can send forth his sanctification into vs. Lastly Christ is our Redemption or life on this manner In the person of the Mediatour beeing one and the same there is a double life one vncreated and essentiall agreeing to Christ as he is God And this life is not giueÌ„ to vs at all saue in respect of the efficacie thereof For in god we liue mooue and haue our beeing The other is the created life of the manhood and it is either naturall or spiritual Naturall is that wherewith he liued in the estate of humiliation by ordinary means as all other men doe Spirituall is that whereby he nowe especially liueth in the estate of exaltation and glorie And this life he liueth not onely for himselfe but also for vs that we beeing partakers thereof may liue togither with him Thus the ancient church hath taught the flesh of Christ vnited to the Word is made quickening flesh that it might further quicken them with spirituall life that are vnited to it The next question is in what estate Christ is our Gaine The estate of Christ is twofolde the estate of humiliation from his birth to his death and the estate of exaltation in his resurrection ascension and his sitting at the right hand of god In the first estate he works and procures our gaine Christ lying basely in the manger and crucified ignominiously on the crosse gained our deliuerance from hell and a right to life euerlasting In the second estate he communicats to vs the gaine before named and by degrees puts vs in prossession of it And for this ende he nowe sits at the right hand of God and makes request for vs. The vse of this doctrine that Christ is our gaine is manifold First it sheweth that we in our selues are poore and altogither destitute of all spirituall good things For to this ende is Christ our gaine that he may supplie our want fill them with graces that are otherwise emptie and euen hunger starued Secondly it teacheth that men doe in vaine seeke for so much as the least droppe of goodnes out of Christ who alone is the storehouse of all good things Heauen and earth men and angels and all things are but as nothing to vs if by them we seeke to inioy any thing out to Christ yea God is no god to vs without Christ. Thirdly we learne to detest the Treasurie which the Church of Rome maintaines and magnifies It is as it were a chest in which is contained not onely the ouerplus of the merits of Christ but also of martyrs and Saints to be dispensed in pardons at the Popes pleasure But Christ is alone our full and perfect gaine and therefore in himselfe there is an al-sufficient Treasurie of the church and as Paul saith in him we are complete As for the merits of martyrs and Saints they bring no aduantage to the people of God but are indeed matter for the dounghill Fourthly if Christ be our treasure and gain our hearts must be set on him Our mindes vse to be vpon our pennie and we hunger after gaine let vs therefore hunger after Christ he is out pennie and he is our gaine Nay we must aboue all pleasures honours profits loue him and reioice in him yea we should be swallowed vp with loue of him Lastly here is matter of coÌ„fort In the losse of goods and friendes and all calamities of this life we may not be dismayed all the losses of this life are but pettie losses so long as we haue Christ for our gaine Nothing can be wanting vnto vs in the middest of all our losses and miseries so long as we receiue of his fulnesse who is the fountaine of goodnes neuer dried vp To proceed further the second part of the comparison Christ is my gaine is amplified by a gradatioÌ„ on this manner I esteeme the knowledge of Christ Iesus my Lord an excellent thing I desire to gaine Christ I desire to be fouÌ„d in Christ. Of these in order By the knowledge of Christ we are to vnderstand the doctrine of the gospell or the doctrine of the person offices of Christ coÌ„ceiued known of vs. To this knowledge an excellency is ascribed of which I will speake a little This excellencie appeares partly in the matter and contents partly in the effects thereof Touching the matter it is ful of excellent mysteries which Paul reduceth to fixe heads in his epistle to Timothie The first is the Incarnation of the sonne of God in these wordes God made manifest in the flesh And here two woÌ„ders offer themselues to be considered the first whereas Adams flesh and Adams sinne are inseparably ioyned togither in respect of all that nature can doe yet did the sonne of God take vnto him mans nature and flesh without mans sinne because he was conceiued of a virgin by the operation of the holy ghost whereas if he had beene coÌ„ceiued by naturall generation he had with Adams flesh taken Adams corruption The other wonder in the Incarnation of Christ is that the flesh of man is vnited to the person of the sonne of God thence hath his subsistance otherwise hauing no subsistance of his owne The like example is not to be found in the world againe sauing that we haue some resemblance thereof in the plant called Miscelto which hath no roote of his own but grows as a branch of the oake or some other tree and hath his life and sappe from the roote thereof The second mysterie in the knowledge of Christ is the Iustification of Christ in these wordes iustified in the spirit and it was on this manner Christ made man became our Suretie and was subiect to the law for vs. Hereupon our sinnes were imputed to him and the punishment due thereto laid vpon him that is the first death with the paines of the secoÌ„d yea further death in the graue had dominion ouer him After all this by his spirit or power of the godhead he raised himselfe from death and therby acquit himselfe of our sinnes and this acquitall or absolution is his iustification whereby he declareth himselfe to be a Sauiour perfectly righteous For if he had not satisfied the wrath of God to the full and brought perfect righteousnes he had neuer risen againe considering he was iudged and

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