Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	dead_a	life_n	live_v	7,322	5	6.0283	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08129	Certaine sermons, preached by the reuerend and iudicious diuine master Thomas Nevvhovse late preacher of Gods word in the citie of Norwich. And now set foorth for the vse and benefit of Gods people, by Robert Gallard, Master of Arts and minister in the same citie	Newhouse, Thomas, d. 1611.; Gallard, Robert.	1614 (1614)	STC 18493; ESTC S102789	66,753	182

what will bee the euent or else are not able to effect that which they would but God that hath al knowledge locked vp in his breast and all power in his hand hath no neede that hee should conceiue any things of his decree with condition Against effectuall vocation it is alleaged out of the Rom. 11.22 Obiection 2 whence it seemes may bee gathered that a man effectually called and knit vnto Christ may be againe cut off It is a Fallacian we call in schooles Solution Ignorantia Elenchi for the Apostle speakes not there of particular men but of the whole body of the Iewes and the Gentiles and hee opposeth the Gentiles vnto the Iewes giuing the Iewes hope that if they shall not remaine in incredulitie and disobedience but bee conuerted vnto God both they and their posteritie should againe bee receiued into the bosome of the Church and into the fellowship of the people of God threatneth the Gentiles on the other side among whom there were many that had the faith of Christ more in outward profession and appearance then in the truth and power of godlinesse that if so bee at any time they should depart from the doctrine of the Gospell they should be reiected and the Iewes receiued in their roome and stead Against iustification that is Obiection 3 remission of sinnes it is alleaged out of Matth. 18.32 33 34 35. that pardon of sinnes once giuen by some consequent sinne may be made voide Out of a parable no collection of doctrine may bee made befides the scope Solution the minde therefore of the speaker and the scope of the parable and not the words is to be weighed Now our Sauiour Christ hauing taught immediatly before that iniuries are to be pardoned he by and by annexeth this parable for the confirmation of his doctrine thereby signifying that it is necessarie that those that looke to haue their sinnes pardoned of God should also pardon their brethren their trespasses and that they are deceiued who think to finde mercie with God in the pardon of their sinnes and yet carrie implacable and irreconcilable hatred towards those that haue iniured them So our Sauiour Christ expoundeth it in the last verse wherefore the onely thing that we can gather hence is this That if wee shall not remit our brethren their trespasses wee shall incurre the anger and displeasure of God and that it is a plaine argument that wee are not released of our sinnes before God considering that our pardoning of our brethren their offences and iniuries they haue done to vs is an effect of our absolution and discharge before God Objection 4 2. Pet. 1.9 The Apostle mentioneth some that had forgotten they were washed from their old sins Against Regeneration and 2. Pet. 2.20 some that had truly escaped them that were in error and filthinesse of the world were againe intangled therewith Solution The first place meaneth them that were washed in Baptisme called by the Apostle the lauer of regeneration Tit. 3.5 who were purged onely sacramento tenus or he speaketh according to the iudgement of charitie In the second place he speaketh of false teachers and hypocrites as it is plaine by the context and he doth not attribute vnto them the grace of Regeneration but the knowledge of the doctrine of the Gospell and an outward reformation of manners for these had truly escaped out of their old errors and in stead thereof embraced the truth and truly renounced their grosse and notorious sinnes and did make a profession of externall holinesse yet afterward were intangled with their former heresies and filthinesse of the world Further Solution 5 against this doctrine diuers examples are alleaged of them that haue made totall defection from grace Examples as Adam and Dauid Solution But these examples proue nothing for first it may be doubted whether Adam sinned with full consent of will or not because he as Euah was seduced by the subtiltie and iugling craftines of that old serpent 2. Cor. 11.3 But be that granted there is a great differeÌ„ce betweene Adam in the state of innocencie and the regenerate in the state of grace for though Adam had greater grace yea sufficient grace to haue stood if he had would yet he had not the grace of continuance but the regenerate haue the grace of confirmation and perseuerance and herein the state of regeneration is priusledged before the state of creation Obiect 2 As for Dauid it is alleaged out of the 51. Psalme that hee prayed after his fall that the Lord would create in him a new heart now creation is of a thing that is not neither actually nor potentially Ergo hee was wholy for the time depriued of grace Solution Dauid speakes of himselfe not as howas indeede before God but as he was in his owne sence oppressed with the burden of his sinnes and apprehending in conscience the anger and displeasure of God for the same whereupon as one forlorne and destitute of all grace hee desires the Lord to frame and create in his heart the graces of his spirit Except Where there is no repentance there is no remission of sinnes where there is no remission there is no faith where there is no faith there is no grace and therefore Dauid during the time of his impenitencie had no grace Answ Where there is no repentance neither habituall nor actuall there is no grace Againe though there be no actuall remission of sins but where there is both actuall faith and actuall repentance yet the antecedent remission is still ratified and the future pardon is purposed to bee bestowed so soone as a man shall actually beleeue and repent Lastly there may bee habituall grace where there is no actuall remission of some present particular sinne or sinnes for a time Not content with these Obiection they vrge reason From reason no man can bee a member of Christ and of an harlot at once because the Apostle opposeth them 1. Cor. 6.16 and therefore hee that is ioyned and made one flesh with an harlot is cut off from Christ A man is a member of Christ two waies first Solution in respect of vnion and insition which is perpetuall secondly in respect of communion and efficacie of the spirit now then howsoeuer he may be cut off in some part that is in regard of the inward fellowship and communion with Christ yet not wholy in respect of coniunction with him yea though hee may become no liuely member yet hee remaines a liuing member though dead for a season in regard of the power and efficacie of the life of the spirit A mans arme taken with a dead Palsie hangs by and receiues no heate life or sense from the rest of the members or from the head yet for all this it remaines still vnited and coupled to the body and may againe bee recouered by plaisters and Physicke so after a grieuous fall the child of God feeles no inward peace and comfort but is smitten

receiue them as pledges of loue both his and mine Indeede I acknowledge the particular respects whereby it hath pleased your Worships to ingage me vnto you doe farre exceed all that poore recompence which the slender dedication of these few sheetes of paper can possiblie make neither would I that the same should bee taken as any way equalizing your desert but onely I desire herein to giue you partly a signe of my dutifull and most vnfained affection towards you and partly also a memoriall of the Author your departed friend who is now in blesse not doubting but that your Worships will please to giue a kinde acceptance to this my poore offer not weighing the worth of the thing it selfe but rather as you are wont the minde and good will of him that giueth Now for these two Sermons in them the Author doth chiefly treate of these two things Baptisme and the feare of God the first a signe of our insition into Christ and a blessed seale of the couenant of grace The second is called in Scripture the Reuerence of Iehouah the fountaine or wel-spring of true and heauenlie wisedome As touching Baptisme me thinkes when wee seriously consider with our selues what weighty things were done therein and mutually past twixt God and vs we cannot but see it to be vtterly a fault so easily to cast aside all thoughts about it and to make it such a stranger to our meditations as vsually wee doe For mine owne part I know not whether any one thing be more worthie of a Christians consideration then is his baptisme for by it as by a conduit it pleased God to conuay vnto vs the best of his fauors For example whereas by nature as scripture speakes we were aliants froÌ„ God and sonnes of wrath Ephes 2.3.12 when wee were baptized in the name of the Father Sonne and holy Ghost wee were brought into an holy fellowship with the blessed Trinitie and were admitted into the familie of Christ euer after to remaine as adopted sonnes in the house of the most high God A most blessed condition Againe Ephes 2.1 whereas by nature wee were all dead and rotten in sinne and altogether deuoid of the life of grace in baptisme wee receiued quicknance from the spirit of life the holie Ghost And whereas our poore soules were beggerlie clad with natures cloath which is God wot nought else but a torne and rotten ragge of old Adam in baptisme we laid aside that old and put on a new and most costly coate euen the rich robe of Christ his righteousnes whereby the whole Church the spouse of Christ doth stand as a glorious obiect in the sight of God for euermore Lastly whereas by nature we were most filthie and loathsome in Gods eye no leper or lazer so lothsome to vs as wee to God for as the childe new borne lieth tumbling in blood so we in sin in baptisme we were washed by the cleane water of the spirit of God and thereby freed from the spots and guilt of sinne 2. King 5. as Naaman was from his leprosie in the riuer Iordan Thus by our baptisme of strangers to God we became euen Gods associats of limbes of the diuell members of Christ of beggers brats poorely clad Kings sonnes richly attired in the righteousnes of God of polluted and vncleane pure and amiable ã€ˆâ—Šã€‰ thus were we blessed when wee were baptized with water and with the holie Ghost Now further see wee what great things did passe from vs to God in our baptisme surely as God therein became a God vnto vs so wee became a people to him wee renounced the world and proclaimed a defiance to sinne and Satan wee dedicated our selues soules and bodies to the seruice and worship of the most high and as Dauid vowed to keepe Gods commandements so did wee by a solemne vow in the sight of men and Angels binde our selues to beleeue in God and to become as it were Gods apprentises or rather the loyal subiects and faithfull souldiers of our Lord Iesus to fight vnder his colours and maintaine his quarrell against all aduersarie power of our saluation and his glorie And thus wee see that in our baptisme the Lord did great things for vs and we promised great things to God againe how requisite a thing is it therefore nay how necessary that we should now and then admit of thoughts about our baptisme that so wee might haue a sense and feeling of the comfort of those blessings of God which there we receiued and also be quickned vp to the carefull performance of what wee haue so solemnely promised For this very cause I wish that this little treatise concerning this argument might be as a Remembrancer to put vs in minde of these things which are of such weight and so neerely doe concerne vs. As touching that other Sermon in it wee may see very exactly and iudiciously handled that rare and singular vertue so oft spokeÌ„ of in the Scriptures and called by this name The feare of God a most excellent gift of the spirit as vsefull almost as any other to help forward a Christian life and no lesse gainfull in bringing in Gods blessings As for a Christian life as we know it is chiefly spent in two things that is abstaining from euill and endeuouring that which is good or as Isaiah speakes in ceasing to doe euill Isaiah 1.16.17 and learning to doe well Now both these bee streames flowing from one and the same sountaine viz. Prou. 3.7 the feare of Iehouah Salomon saith The feare of the Lord is to hate euill Prou. 8.13 there is Gods feare the cause of surceasing from euill He further saith Pron 14.2 He that walketh in righteousnesse feareth the Lord where the wise man reasoneth from the effect to the cause shewes that Gods feare is it that causeth a man to walke righteously that is to doe well and indeed there was neuer any man that feared God but endeuoured in the course of his life to please God in well-doing So then as we see man that rides in ordering his horse doth vse a bridle a spurre a bridle to restraine him if hee bee too free a spurre to pricke him on forward if he be dull so in ordering our liues the feare of God is as a bridle to curbe vs from rushing into sin and as a spurre to pricke vs on forward and quicken our slow and lazie natures to that which is good and pleasing to God Yet moreouer as this is a vertue of great vse in directing vs to heauen so I may truly call it as the Apostle doth call godlinesse great gaine for it brings in with it the abundance of Gods blessings in so much as whosoeuer will attempt to trade therewith shall finde her reuenewes to bee very great and that which Salomon saith of Wisedome Prou. 3.14 will be verified of her viz. that her merchaÌ„dise is better then the merchandise of siluer and the gaine thereof is better then

a symball and as it were a doore of their solemne entrance admissioÌ„ into the Church of God and for the time to come it is a seale and pledge vnto them of their certaine incorporation into the body of Christ Thus much of the first vse Secondly if by baptisme wee are ingrafted into Christ then let vs walk as it becommeth the members of Christ 2. Cor. 5.17 If any man be in Christ let him be a new creature that is renewed in his minde in his thoughts in his purposes in his desires in his affections in his speeches in his actions and whole conuersation let none of these sauour of the flesh but of the spirit and why so because All old things saith the Apostle are past and all things are become new So likewise Galath 5.25 If we liue in the spirit that is if being coupled vnto Christ we be quickned by his spirit in the inward man then let vs walke in the spirit that is let vs bring foorth the fruites and doe the workes of the spirit and not of the flesh If a man were called out of the countrie to liue in the citie and made one of the corporation his name being registred in the Roles and he enfranchised and entitled to all the priuiledges of a free Citizen he would shake off all his rude and rusticall behauiours and carry himselfe and conuerse ciuilly as a Citizen so likewise wee being called out of this world that is the corrupt stock of mankind and set into Christ the true vine our dutie is to cast off all our worldly and carnall behauiours and to carrie and demeane our selues honestly as it becommeth the members of Christ being now made as it were free Citizens of the kingdome of heauen Thirdly if by baptisme we are ingrafted into Christ let vs endeuour and vse al good meanes daily to grow vp more and more with him in this spirituall coniunction The members of the naturall bodie at the first are but small and slender but still they grow in strength and receiue daily increase till they come to their iust quantitie euen so it is in the mysticall body of Christ though at the first we be but babes in Christ yet by the continuall vse of the Word and Sacraments and by prayer meditation c. wee must looke to receiue continual increase growing from grace to grace till we come to be tall strong men in Christ Iesus The sience or graffe that is set into a stocke and doth not prosper and grow greater neither bearing leafe nor bringing foorth fruite we iudge it to be a dead and a rotten branch and that worthilie and that it liueth not by the sappe and iuyce of the roote semblablie when as by baptisme wee are set into Christ and make no progresse or proceedings in knowledge in faith in loue in zeale in godlinesse in obedience it is an argument wee are but dead branches and are but only outwardly in appearance before men ingrafted into Christ and not truly indeed before God Fourthly here al parents are taught their dutie as the common care of all is which is commendable by baptisme to bring their children into the Church so when they come to yeeres which is commonly neglected of al to instruct them touching the matter and vse of baptisme a maine principall point whereof is their infition into Christ labouring to bring them to the sight and sense of their sinnes to repentance vnfained for the same and consequently by the vse of the Word and Sacraments to true fellowship and communioÌ„ with Christ Fifthly heere is a matter of great comfort vnto all that are fallen or by infirmitie or otherwise haue made relapse in some or more grieuous sinnes for when a man fallen shall consider that baptisme is a signe and seale of our perpetuall insition and indissoluble vnion with Christ in which is granted a generall pardon of all sins past present and to come neuer to be repealed because the Couenant remaineth euer in force vnto them that repent and obserue the coÌ„dition Esay 54.10 The couenant of my peace shall not faile he taketh hart and comforteth himself in hope of fauour and mercie if he returne vnto God by repentance For baptisme is like vnto a ship out of which if a man shall be fallen into the Sea and shall but catch hold of a board to bring him to the ship the Pylot will be readie to receiue him so if a man shall after his fall hauing caught the board of repentance returne vnto baptisme the Lord will be readie to receiue him to mercie and it will bee of force to saue him Lastly if baptisme bee the sacrament of our incorporation then wee ought to honour it to reuerence and regard it as the holie ordinance of God and by all meanes to testifie the same And heere a common abuse commeth to be taxed and reproued when men depart foorth of the congregation in the time of administration thereby manifesting their contempt of the holy Sacrament whereas by their presence and decent behauiour they ought to testifie their reuerence vnto the ordinance of God and their ioy for the adding of a member vnto the Church Haue put on Christ Christ is put on three waies First in his merit secondly in his efficacie and thirdly in his example For the first Christ is put on in his merit when as by faith his righteousnesse and meritorious obedience is applied vnto iustification and saluation this is signed and sealed by the action of the Minister besprinkling the bodie of the partie baptized with water thereby representing the blood of Christ which being sprinkled vpon the soule by the hand of faith purgeth and cleanseth it from all sinne 1. Ioh. 1.7 Our dutie therfore which we learne from hence is this that we are to labour aboue all things to bee purged and washed in our consciences from sinne that our hearts being purified by faith wee might stand blamelesse and without fault before God Acts 22.16 Ananias is brought in giuing this counsell vnto Paul Arise saith he and be baptized wash away thy sins c. Secondly Christ is put on in his efficacie when as by the vertue and power of his death a man killeth and crucifieth the corruption of his nature and by the power of his resurrection he reuiueth and is raised out of the graue of his sinne to holinesse and newnes of life this is also signed and sealed in our baptisme and for that cause we are said Rom. 6.3 to be baptized into the death of Christ because baptisme is the seale and sacrament of our mortification neither of that only but of our viuification also as may appeare Rom. 6.4 for we must be like fashioned vnto Christ not only in the similitude of his death that as he died for our sinnes so we by the vertue of the same death should die vnto sinne but also in the similitude of his resurrection that as hee rose againe for our iustification

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