Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	rule_v	will_n	work_v	2,411	5	11.0478	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09442	Lectures vpon the three first chapters of the Reuelation: preached in Cambridge anno Dom. 1595. by Master William Perkins, and now published for the benefite of this Church, by Robert Hill Bachelor in Diuinitie. To which is added an excellent sermon, penned at the request of that noble and wise councellor, Ambrose, Earle of Warwicke: in which is proued that Rome is Babylon, and that Babylon is fallen	Perkins, William, 1558-1602.; Hill, Robert, d. 1623.	1604 (1604)	STC 19731; ESTC S114472	318,460	389

pleaseth his maiestie to make vs his children which truly beleeue in Christ and this is the fountaine of all grace loue and fauor Now if grace be taken for this fauor of God in Christ theÌ„ though the outward signs and sensible feeling of Gods fauor in Christ may be lost yet grace that is Gods fauour in Christ cannot be lost A father by some offence of his child may not shew signes of fauour to his sonne for a time but rather his anger by words or stripes yet for all this he carieth a fatherly mind to him not purposing to disinherit him So when a true child of God sinneth he then feeleth not the fauour of God for he turneth his countenance froÌ„ him for a time yet not so that his fauor is wholy lost but he still keepeth it towards vs not purposing to disinherit vs in Christ but is still our father and we his children Secondly grace signifieth not onely Gods fauour but the gifts of grace as faith hope repentance c. which are bestowed on them which beleeue Now these graces be of two sorts some necessarie to saluation without which we cannot be saued for without faith no man can be iustified sanctified or glorified Now from true faith proceedeth true hope and loue which three graces be especially necessarie to saluation and especiall graces of Gods spirit Secondly there are other graces which be profitable and needfull yet not necessarie to saluatioÌ„ as feeling of Gods fauor ioy and alacritie in inuocation of Gods name feare ioy c. and these are not so necessarie but that a man which hath them not may be saued Now then the three first faith hope loue caÌ„not be lost finally or wholly being necessarie to saluation but the other may faith indeed may be weakened and wounded but neuer lost wholly but in part and for a time and so it is said here of the Church of Ephesus First that grace cannot be lost wholly and finally these reasons proue Math. 16. 16. Christ promised Peter and in him the whole Church that the gates of hell should neuer preuaile against him for when he saith they shall not preuaile the meaning is they shall shew very much strength but shall not ouercome or preuaile against the Church Though she may be foyled yet neuer ouercome The second reason is if it were possible he should deceiue the elect of God Mat. 24. 24. Christ taketh it for graunted that they which beleeue which are truly iustified and sanctified cannot fall finally so loose their faith Thirdly Ioh. 10. 28. Christ saith his sheepe shall neuer perish But they answer that so long as they remaine the sheepe of Christ they shall not perish but Christ cutteth off that obiection saying no man taketh them out of his hand they shall not be able by their naturall corruption to fall nor any man can take theÌ„ out of my hands The fourth reason is Ioh. 3. 36. He that beleeueth hath eternall life they say hopeth but he which hath it in hope truly he cannot loose it seeing hope caÌ„not make a man ashamed Rom. 5. 6. and hope is grounded on faith Heb. 11. 1. Rom. 8. 30. whom God predestinateth he calleth iustifieth sanctifieth and glorifieth Now if he which beleeueth shall be iustified and glorified then he cannot fall away for he which falleth finally shall neuer be glorified Fifthly in the end of the chapter he saith nothing can seuer him and the church of the Romanes from the loue of Christ ergo not fall finally for then they may be seuered Sixthly Rom. 11. 29. Gods gifts of saluation are without repentance that is the peculiar gifts of his spirit necessary to saluation are without repentance They say God for his part repents not but man reiects that grace whereof God repented not but this makes Gods will subiect to the will of his creature and makes man to rule God to obey mans wil seeing they make mans will to rule Gods will man wils a thing God wils it not yet mans will must stand which is absurd A seuenth reason 1. Ioh. 3. 9. he which is borne of God sinneth not or cannot sin because the seed of Gods word is in him Now in the first chapter he saith that he which saith he hath no sinne lieth Iohn then meaneth here that he which truly beleeueth sinneth not that is sin ruleth not in him with whole consent but in part And man being partly flesh partly spirit as he is regenerate sin proceeds not from him but as he is flesh They answer so long as he abideth borne of God but when he ceaseth to be borne of God he sinneth then with ful consent but he cuts of that cauil and saith Neither can sinne seeing the seed of the word working by the spirit of God makeh him continue that he cannot so sinne Eighthly If a man may fall wholly and finally then he must be cleane cut off from Christ for he must first be cleane cut from Christ haue no coniunction with him before he can loose grace wholy Now if a man should be so often cut from Christ as he looseth grace then he should be often cut off and often reunited to Christ and if he should be so often reunited to Christ theÌ„ he should be so often baptised for baptisme is the sacrament of incision and ingraffing into Christ but that is absurd that baptisme should be any more then once administred ergo a man is but once ingrafted but once vnited to Christ and so cannot be reunited and neuer fall The last reason We pray Leade vs not into temptation that is suffer not Satan and sinne wholy to preuaile and to conquer vs. Now in euery petition there are two things first a commaundement to pray secondly a promise that we shall be heard therfore seeing there is a promise in the word that no true child of God shall be wholly conquered of sinne or Satan no true child of God can finally fall away Against these reasons are brought diuers arguments and they are of three sorts first testimonies of scripture secondly examples thirdly equity For scriptures they alleage these places First Exod. 32. 33. Moses prayeth to God that he may be blotted out of the book of life therfore he which is the true child of God may perish finally Answ. His petition must be vnderstood with condition if it be possible and so Christ let this cup passe if it be possible else Moses should pray for that he knew was not possible and so against his owne knowledge for he knew it could not be that one priuate man should die for the people or suffer eternal punishment for them Againe Moses in that petitioÌ„ doth principally shew his zeale and earnest loue he bare to Gods glory and the good of the people in that he neglected his owne life and desired that rather then God should want his glory and they perish he should rather die if it were possible eternally So Paul desired to be

were excellent meÌ„ the seruants of Christ. Hence arise two questions first why some men be rather the seruants of Christ then other some secondly whether the seruants of Christ can be seduced For the first some say God would haue euery man in the world his seruant doth what he can to make them so he calleth them redeemeth them giueth them grace to be his children reconcileth theÌ„ to himself so that they may if they will be saued now some will not for all this receiue Gods grace but contemne his mercy though he call them redeeme them and giue them grace But this is against common sense to make Gods will in subiection mans will to rule to disgrace God and set man aloft to make Gods will to be ordered by mans will But the reason why some are the seruants of God not al is Gods good pleasure in electing some and reiecting others for he electeth not all to grace and glory but some onely and these be his seruants by reason of his owne good will and pleasure Act. 13. 48. As many as were ordained to life that is elected and redeemed of Gods free will and pleasure they beleeued The second question is whether a seruant of God can be seduced Answ. Seruants be of two sorts some are only in appearance some in deed and truth Those be onely in appearance which receiue the word and outward seales but not the inward fruite and these be in our Churches the greatest part these may fall away finally and wholly as did the Galathians and many other But those which be in truth the seruants of Christ though they may fall in part yet they cannot fall wholy or finally Mat. 16. the gates of hel shal striue shew their strength against that rocke of faith but shall not preuaile So we pray Leade vs not into temptation that is let vs neuer be wholly vnder the power of Satan Now what we pray for that we haue a promise in the worde for it and true faith and a constant purpose to liue in any on sinne cannot stand together for faith purifieth the heart and preserueth it in life and death ergo a true beleeuer cannot fall wholly or finally To come to the meanes of discerning them it is by committing fornicatioÌ„ and eating things offered to idols She made the seruants of God to sinne by these two sinnes and meanes which shewes she was a maintainer of the sect of the Nicolaitanes of whom I spake before And I gaue her space to repent Christ reproued the Church of Thyatira before for suffering her here he reproueth her for her obstinacy and hardnes of heart that she would not repent of her sinnes Time to repent That is though her sinnes deserued present death yet God suffered her to liue in the world a space of time to see if she would repent Now in her example he teacheth vs how to vse time whilest we liue in the world namely seeing it is giuen vs of God to repent in and so to come to saluation we must vse it so repeÌ„t while we haue time For that cause he lets some liue twenty or forty yeares for there is no repentance before we come into this world or after we go out therefore while we liue in it we must repent then we must thinke of it earnestly that we vse it to repent in that so we may be reconciled to God receiued to mercy and haue the kingdome of heauen Then damnable is the practise of our daies when men liue in eating drinking sporting carding dicing in spending their strength and wit in getting riches neuer thinking of the true end why they liue which is to repent and come to saluatioÌ„ but spend their time he giues them to repent other wayes The Lord might cut them off as soone as they be borne yet he suffereth them to liue to see if they will repent then if they runne on in sin they increase their damnation and do as a man should euery day cary a faggot for ten yeares to one heape and be burned himselfe with them at the end I gaue her Namely Christ gaue her time to repent no creature no man or Angel can dispose of the time of repentance but only Christ Iesus it is in his power alone when one must repent or not Then seeing it is not in our power it is best for vs to repent without delay while it is called to day The yong man takes his swinge because he is yong as though he could repeÌ„t in old age or when he list but he robs Christ of his honor for he alone can dispose of the time of repentance Then take the present who knoweth when the Lord will cut him off and then his estate is miserable We thinke a man may repent at the last gaspe but it is not good for a man to deferre seeing he may die quietly by reason of the sicknesse yet may die out of Gods fauour But to whom gaue Christ this time To her that is Iesabel a wicked woman Here we see the endles mercy of God in Christ Iesus he offereth mercy to Iesabel a leud wicked fornicator idolater a blasphemous wretch fathering her sinnes on the spirit of God yet she hath mercy offered So the Lord dealeth not in iustice to cut men off but giueth grieuous sinners time to repent So did he to Manaesses a wisard and idolater who humbling himselfe was receiued to mercy Salomon an idolater yet repenting was receiued to mercy for he was a pen-man of the Scripture ergo an holy man 2. Pet. 1. 20. Isay 1. The Iewes a sinfull people as ill as they which were in hel The Sodomites and Gomorrheans they had mercy offered if they would repent and though their sins were as red as crimson yet God would wash them as white as snow We may not hence take occasion to sinne but they which be grieuous sinners must not despaire if they can repent they shall haue mercy Of her fornication She had sundry sinnes especially idolatry which cannot want company for no sinne goeth alone Christ calleth her to repent for that one sinne of fornication because that was the most principall sin the head sinne of that woman teaching vs that when we repent we must begin with our greatest sins which most clog our conscience and by which we offend most Againe he which can repent truly of one great sin he repents of all if he hate the greater he will hate the lesser Then we in repentance must begin at the greater sin and repent in particular for it for confused repentance is not true as to say I am a sinner c. but repentance in particular for particular sinnes beginning at the head sinne which most troubleth vs that is true repentance Seeing Christ saith he gaue her time to repent hence the Papists gather free will namely to do good and to repent for else this admonition were in vaine But it followes not for God gaue

properly Thirdly they absolue from the fault but not the punishment and this is to enrich themselues and to get whole countries yea all mens lands and liuings into their owne hands Fourthly they will haue them make satisfaction to God which is impossible and withall maketh Christs satisfaction imperfect Now by these foure abuses it appeareth that Christ vnto theÌ„ is no true Christ but though the Pope giue the keyes of Peter the crosse keyes in his Armes yet he hath not the true vse of them nay seeing he maketh new doores as beside that of heauen and hel those of Purgatorie and Lymbus Patrum he must make new keyes to open them flat contrarie to the keyes of Christ. In that Christ is said both to open and shut we learne that he openeth not to all men and euery person but shutteth heauen gates against some for Adam falling from Gods fauour by his sinne shut out himselfe and his posteritie both out of the heauenly and earthly Paradise so that our sinnes be now as a partition wall and a cloud to separate God and vs. And for this euen for our sinnes Christ shutteth some out of heauen Then by this we see our miserable case for by our sinnes we be all shut out of heauen and vnder the power of Satan Our sinnes haue bene as so many bars to shut vp heauen gates which is no small matter yet the diuell bewitcheth vs and maketh vs thinke sinne is no sinne great sinnes be small small none whereas the least sinne is sufficient to shut vs out of heauen for euer Againe seeing sinne shutteth vs out of heauen we must repent for euery sinne for we cannot come thither if we liue in any one sinne euery sinne is a barre and locke to shut vs from Gods kingdome and we must labour to haue these bolts taken of which is only by the passion of Christ for that alone can take them away Thirdly we see that Christ opened heauen to some as to Nathanael in the ministery of the word and he hath now opened heauen doores by his death and traced the way by his blood Now the doore being open we must labour to enter in yea thrust and croud to get in That we may come thither we must become members first of his church on earth else we cannot come to heauen That we may do this first we must come to the doore namely the church before we come to the house namely heauen Now the church is the doore and in it is the key to open heauen gates namely the word of God That thou maist come into the church first humble thy selfe for all thy sinnes secondly trust in Christ for the free pardon of all thy sins and purpose in thy heart to liue a new life and constantly in all things to please God to the end and then thou art in the church and hast the key to open heauen gates But if thou come not to open this doore in this life where the key is thou canst neuer enter into the kingdome of heauen in the life to come Verse 8. I know thy workes From this eighth verse to the eleuenth is contained the matter of the Epistle containing three heads first praise secondly promise thirdly commandement The praise is in the eigth verse the promise is two-fold in the ninth and tenth verses the commaundement in the eleuenth 1. The praise is propounded summarily I know thy workes Then the reason why he praiseth her where the former words be expounded I know thy workes This hath bin expounded in euery Epistle I know and approue thy course and conuersation of life These words are repeated in euery Epistle to stir vp euery church and member of the same to the feare of God for Christ by these words would haue vs be perswaded that God is present with vs seeth all we do is an eye-witnesse of all our actions Then we should do all our actions as in his presence as before his Maiestie and where this consideration is not in some measure there is no feare of God nor true religion The reason of this commendatioÌ„ is added Behold c. here note two points first a signe of his approbation I haue giuen thee an open doore c. secondly what be the workes he approoued Thou hast a litle strength Behold c. These words may be vnderstood either of the Angell of Philadelpha alone or of the whole church both Pastor and people If of the Angell this is the sense Behold I haue giuen thee that is behold and consider I haue giuen and vouchsafed thee libertie and oportunity to preach my Gospel and by preaching to win and conuert sinners to me So 1. Cor. 16. 9. there Paul vseth the same words signifying by the doore of vtterance libertie and oportunitie to preach the Gospell of Christ. For thou hast a litle strength That is though thou be endued but with a small measure of gifts yet thou hast maintained the doctrine of saluation and not denied my Gospel in persecution Now Christ saying thus to this Minister that he had giuen him libertie to preach shewes it is a great priuiledge to preach the Gospell and to win soules to Christ for so much the word Behold and the words themselues import That it is so it appeareth in that the most worthy Prophets haue not had this graunted as Esay Ezechiel c. they hardened the people and they say they speÌ„t their strength in vain did no good For this ministers are called the instruments of saluation Dan. 12. they shall shine for the winning of soules as stars in heauen Then they which haue this priuiledge should esteeme of it highly aboue any thing in the world for it is a most excellent dignitie aboue all earthly preferments for which we ought especially to magnifie Gods mercie For thou hast a litle strength Though thou hast but small measure of grace and gifts yet thou hast maintained my word Here we see that Ministers though indued with small gifts may do much good to the Church as this Angell of Philadelphia did and we haue seene by experience when as in Queene Maries time in this place learning abounded yet not one of them would stand out for the Gospell yet one not farre off hauing but small gifts in comparison of their schoole-learning stood out and sealed the profession of it with his bloud And so now men of smaller gifts further the Church and Gospell more then they which haue farre greater knowledge in the arts and tongs for such as haue greater gifts be commonly flacke so that they which be behind them in gifts an hundred degrees do more good in the Church then they by a thousand degrees Yet for all this men must be brought vp in learning and labor to know Arts and Toungs though we see it cometh to passe that men which want such schoole-learning they haue zeale and do more good then they which excell in them that so men of greater

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