Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	flesh_n	sin_n	sinful_a	2,809	5	9.4946	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37390	A Declaration of the principall pointes of Christian doctrine gathered out of diuerse catechismes and set forth by the English priests dwelling in Tournay Colledge.		1647 (1647)	Wing D742; ESTC R17718	151,131	593

acknowledge the greatnesse of his mercy and diuine grace when we looke vpon the miserie from whence he hath deliuered vs by Iesus Christ and therefore we ought to haue a perpetuall ioy and acknowledgment towardes God for that we are borne since the redemption of the world 8. How did God allmightie redeeme the world By the Incarnation Passion of our blessed Sauiour Iesus Christ LESSON IX Of the Incarnation of Iesus Christ 1. WHat is meant by the Incarnation It is a wonderfull mysterie whereby one of the three Persons of the blessed Trinitie was vnited to our nature after that it was become mortall and subiect to miserie by sinne 2. Which was that Person The second that is the sonne 3. Why the sonne rather then anie other Person of the blessed Trinitie Because he came to make vs sonnes to God and therefore it was fitting that amongst three Persons the sonne should be chosen to be our paterne and example and as it were our eldest brother Besides wisedome is appropiated to the sonne wherefore he coming also to be our master and teacher it was fitt that the wisedome of God that is the sonne and second Person should be chosen for that effect 4. Had the other Persons of the blessed Trinitie no hand in this mysterie Yes for the second Person was incarnated by their will and by their operation although he only was inuested with our flesh and with our nature remaining man as we are 5. Why was it necessarie that our redeemer should be both God and man It was necessarie that he should be God that his obedience and sufferings might be of infinite value as proceeding from such a person it was necessarie he should be man because the Godhead could not suffer besides it was conuenient that the same nature which had offended should suffer for the offence and that the same nature should ouercome the Diuell which had been ouercome by him and also that he who came to teach vs how to liue vertuously should haue the same nature and be composed of flesh and blood as we are that so we might haue a visible paterne and one whom we might imitate 6. Was he in all thinges like to other men Yes excepting only sinne concupiscence and ignorance And so the Apostle sayeth that he was made to the likenesse of the flesh of sinne whereby he doth not only except sinne it selfe but also concupiscence and ignorance for the flesh of sinne is not sinne it selfe but it signifyeth those peruerse dispositions in humane nature which do incline men to sinne which are comprehended vnder concupiscence and ignorance Yet the Apostle sayeth he was made to the likenesse of the flesh of sinne in regard that he was subiect to mortality and to painefull afflictions which are the direfull effects caused in man at first by sinne 7. Had he a father and mother like other men No for he was borne miraculously of the blessed Virgin without hauing a father here vpon earth as in heauen he had no mother For his bodie being framed by the power of the holy Ghost in the entrails of the blessed Virgin allmightie God breathed into this bodie as he did into Adams the breath of life in the wombe of his mother 8. How long did he liue Thirtie three yeares and three months or there aboute 9. How did he passe that time here He liued as other men doe vnlesse that his life was more heaped vp with woes When he was eight dayes old he was circuÌ„cised and his tender bodie painefully wouÌ„ded After this he is thought to haue been kept in Bethleem vntill the three kings came out of the East to adore him vpon which king Herode growing iealous he fled into Aegypt and Herode executed his tyrannie vpon all the children from two yeares old and vnder in BethleeÌ„ and in all the confines of Bethleem In Aegypt we must imagine he was prouided as poore people are wont to be in strange countries yet he remained there for some yeares vntill the death of Herode After which being returned he liued in Nazareth for feare of Herode his sonne whence euerie yeare he went to HierusaleÌ„ at the solemne feasts and there was lost by his Parents at twelue yeares of age and after three dayes seeking found in the midst of the Doctors astonnishing them with his wise and learned answers As for the rest of his life he liued vntill he was thirty yeares old as a priuate maÌ„ leading an ordinarie course of life in the towne of Nazareth and other places without appearing to be more theÌ„ an ordinarie man and getting his liuing by working with his owne hands as a carpenter vnder S. Ioseph our ladies husband who for this reason was esteemed his father and although he was not so yet beeing married to his mother he had paternall iurisdiction ouer him and so he liued obedient both to him and to his mother 10. Why did he liue so priuately To giue vs an example of humilitie and to shew how those that are to be teachers in Gods church ought to prepare themselues by an humble and retired life 11. What did he doe after he was thirtie yeares old When S. Iohn the trumpet of God that came from the desert by summoning mankinde to pennance had souÌ„ded the march for him towards his eternall fathers worke for which he was seÌ„t he was baptized by S. Iohn and receauing the visible testimonie of the holy Ghost he made his triall in the desert by a fast of fortie dayes and fortie nights and by the tentation of the Diuell all which he did for our instruction And then he began to exercise his charge in gathering of disciples and in preaching of the veritie of the ghospell by actioÌ„s and words in prouing it by scriptures in coÌ„firming it by miracles through great contradictioÌ„s and dangers and at last by effusion of his owne blood which he shed to maintaine this truth against them who did contradict it 12. What effect had his preaching It had no great effect as it seemes for all those whom he had made his disciples at least the chiefe of them did abandon him at the time of his Passion and so all that which he had done with so much labour was in a manner lost in one moment 13. How came it to passe that his word was of so small force in his owne disciples Because they had not as yet receiued the fullnesse of grace 14. How came it to passe that he had so few disciples since that he preached the Ghospell both by words and miracles to thousands of people Because the holy Ghost was not yet giuen for the word of the preacher though excellent and diuine worketh no effect at all vnlesse the holy Ghost do enter at the same time into the hearts of them who heare it to make them receiue it and keepe it 15. Was then Christ his preaching fruitlesse No for first it hath taught vs by experience that the word of the

Extreme Vnction we obtaine helpes from God to ouercome those extraordinary temptations which by occasion of our former sinfull life may befall vs at the hower of death By the grace of Order we obtaine those helpes which are necessary for performing worthily Ecclesiasticall functions And lastly by the grace of Matrimony those helpes are obtained which are peculiarly necessary for that state of life which is exposed more then any other to dangers by hauing a perpetuall conuersation with the world 4. Seeing that we receiue by the Sacraments so many helpes from Allmighty God how cometh it to passe that those who receiue the Sacraments are notwithstanding still in danger to fall and to loose their first sanctifying grace by yielding to temptations The reason of it is because although we receiue from God by meanes of the SacrameÌ„ts sufficient grace to ouercome temptations in all occasions yet we are become so corrupt through the sinne of our first parents as that we do oftentimes neglect to consider and regard with diligence and gratitude of minde the inspirations and wholsome motions of the holy Ghost and to embrace that grace which is offered vnto vs through Christ and which moueth vs to do good thinges And therefore we ought allwayes to pray to God that he will finish what he hath begun by encreasing his grace towards vs and by rendering it efficacious in vs for this is that great mercy of God on which we do all depend 5. What is this actuall and efficacious helping grace of God It is an internall motion from God coÌ„municated to vs through the merits of Iesus Christ whereby we are enlightened and streÌ„gthened so as to performe what God requireth at our hands 6. Are we able of our selues to merit this happy grace No we are not able of our selues to do any thing at all whereby we may obtaine or inuite God to grant vs that first grace which moueth our hartes and putteth vs in the way of saluation but it is purely giuen vs by Gods meere goodnesse and mercy by which he preuents and attracts all such as approach vnto him 7. Is this first grace sufficient alone for vs No for although by it we are put into the way to obtained God his happy fauour and to enter into his seruice yet we are not able to aduance one step vnlesse he do assist vs againe with new succour and new grace for each godly action which we shall do but with his grace nothing is impossible vnto vs. 8. Can we do any thing whereby to merit this second aduancement in the way of saluation By the helpe of God his first preuenting grace we may do some thiÌ„g whereby God may be moued through his goodnesse to grant vs a second grace and so againe other fauours and graces after it but we caÌ„not do any thing whereby this second grace shall be due vnto vs. For although by workes done by vs in the state of grace we do merit de condigno as Diuines tearme it an encrease of sanctifying grace and a reward in heauen yet by them we cannot merit de condigno the gift of perseuerance or that efficacious actuall assistance of God without which we neuer do the least godly worke Howsoeuer if we vse our endeauours to shew our selues such as vnto whom the grace of God whereby we were inspired and moued at first was not giuen in vaine and if we be not deficient but being guilty of our owne weakenesse do still perseuer to call vpon God there is no doubt but that he who gaue vs the beginning will perfect it and worke in vs both to will and to performe for he is naturally good and willeth all men to be saued and hath prouided for them all thinges by which they may be saued except by their owne malice they will be euill For all such as do sinne and are damned are certainely the authors of sinne and damnation to themselues God is nether the author of sinne nor cause of damnation although he be the author of all good and of saluation for as I sayed before we cannot do the least godly worke without his grace 9. Do we then depend continually in this life on the pure mercy of God for the doing of godly workes Yes for let vs come to what we shall still haue need of a new continuall assistance from God to mantaine vs in it and to make vs to coÌ„tinue to do godly workes which assistance we can neuer deserue so as to make it our due Howsoeuer although this actuall grace whereby we are enabled to do any godly thing proceedeth from the bounty of God alone and though we be at first inspired and moued to will without our owne endeauour yet to will actually that is to resist temptations to persist in goodnesse and to go forward in vertue is the ioynt worke both of the grace of God and of our owne free will and endeauour and therefore as on the one side we ought not so to extoll free will as to diminish the necessity and efficacity of God his grace no more ought we to preach the grace of God so as thereby to take awy free will 10. Whence proceeds this our great necessity of God his holy grace It proceeds from mans corrupt nature during this mortall life which by the holy Scripture is called Concupiscence for Adam and Eue by their first sinne infected the whole man both body vnderstanding and will by yeelding to those three sinfull suggestions of gluttony curiosity and pride whereby coÌ„cupiscence seized entirely vpon them and descendeth to vs from them and stirreth vs vp continually to rebellion against the law of God by sinfull motions and temptations which can neuer be ouercome by vs without Gods helping grace afforded vs by the merits of Iesus Christ and all the vertue and exercise of a Christian in this world doth consist in fighting against this concupiscence and in diminishing it by little and little 11. Is there no other meanes but the Sacraments to obtaine from God his helping and preuenting grace which is so necessary for vs Yes there is also praier which is a generall meanes to obtaine all kindes of actuall grace LESSON XXXII Of Praier 1. What is Praier Praier is any eleuation of our minde to God but most vsually that act is called such whereby we do testifie to God our desire demanding him to grant it in effect 2. What be the effects and fruits of Praier They be very many and very great ones first it obteineth vs remission of sinne and God accepteth it for satisfaction of the paine remaining due to sinnes after that the guilt is remitted Secondly it encreaseth our hope and confidence in God for it is certaine that he who hath frequent accesse to any person becometh more familiar and confident with him Thirdly it enflameth charity for it is impossible to conuerse often with God who is all fire of loue without receiuing some heate from his sacred flames Fourthly it

Selected quad for the lemma: nature_n

Text snippets containing the quad