Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	sin_n	6,442	5	4.4152	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02460	A sermon preached at Nevvport-Paignell in the Countie of Buckingham. By R.H.	Hacket, Roger, 1559-1621.	1628 (1628)	STC 12590; ESTC S119751	27,838	60

he might haue a nature wherein he might suffer and might satisfie Gods iustice for the sinne of man in the nature of man that he might make vs of the sonnes of men the sonnes of God it was most expedient that our Sauiour should be man Thus haue you heard of the mediator that is betwixt God and man the man Christ Iesus now are we to harken of the meanes by which this Christ recoÌ„cileth vs vnto God his father which is first in that he which knew no sinne was made sinne for vs secondly in that wee which knew no righteousnesse were made the righteousnes of God in him In that our Sauiour is saide to know no sinne his meaning is not that sinne is to him a matter strange a thing which he did neuer know for he taketh knowledge of sinne else how should he reproue the world because of sin how should he be the iudge of the world to giue to euery one according to his works But as it is saide of the virgin Mary which knew man and did conuerse and liue amongst them that yet notwithstanding shee knew no man that is after a carnall fleshly manner like as Adam is said to know Eue and Elkanah Hanna which was his wife In like sort it is said of our Sauiour that although he toke notice of sin did reproue it yet he knew no sinne as other men by louing and liking of it by being many waies polluted and defiled with it And therfore he saith vnto the Iewes which of you can reproue me of sinne nay although the prince of the world which is the diuel come euen to winnow and sifte our Sauiour yet he can find nothing in him for as the author speaketh to the Hebrewes he is holy harmeles vndefiled seperate froÌ„ sinners and made higher that is purer then the heauens And in deed how should he holy others which is vnholy in himselfe sanctifie other when himselfe needeth to be sanctified he needed not to be sanctified but for vs therefore that we might be holy euen as he also is holy he holied and sanctified himselfe Yea that he might purge our consciences froÌ„ dead works through the eternall spirit he offered himselfe without spot vnto God his father Thus he knew no sinne neither was there guile found in his mouth thus neither could the Iewes reproue him of sin neither the prince of the world finde sinne in him thus was he pure holy vndefiled separate from sinners and without spot And in truth so it behoued him for to be that so he might be made a sacrifice for sinne that is as the Apostle here speaketh sinne for vs. For as in the old law it behoued that the sacrifices for sinne should be most pure without spot and blemish so it behoued that he which gaue himselfe a sacrifice for our sinnes should be also without spot or blemish and as in the old law the sacrifices for sinne were called sin not because in their natures so they were but because they had sinne imputed to them euen so our Sauiour here is made sin not because he hath coÌ„mitted sinne or sinne was inherent in him as in vs but because he was made not of man but of God a sacrifice for our sinnes which were imputed vnto him And therfore Austin when Christ was no sinner hee made him sinne for vs read the place diligently saith that father and least happily thy booke be corrupted or thy Latine interpreter haue erred looke in the Greeke and thou shalt finde not Christ to haue committed sinne but to be made sinne of God the father for vs that is a sacrifice for our sinne and a litle after for thou shalt find in the bookes of the olde testament the sacrifices for sinne to be called ã€ˆâ—Šã€‰ In this sence the calfe which was to be offered at the consecrating of a priest is in the English called a sinne offering but in the originall a sinne in like sorte if any of the people had wittingly sinned then he was to offer an hee Goate if by ignorance a she Goate and the partie that had sinned was to lay his hands vpon the head of the sinne offering to slay the sinne offering before the Lorde and the reason is added because it was a sinne offering In like manner the hee Goate in sundry places of the seueÌ„th chapter of the booke of Numbers is called in our vulgar translation a sinne offering but in the originall sinne Now then if the sacrifices in the old law were called sinnes when yet in their nature they were not sinnes but sacrifices onely for sinne in like sorte may Iesu Christ the onely vnspotted and immaculate lambe of God in whom all the sacrifices in the law were but figures and in whom they had their end and accomplishmeÌ„t like as they were called also sinne especially when he is the onely sacrifice auailable for to put away sinne their was no power in al the sacrifices of the law to do away sinne but onely in this that they had respect and reuerence vnto him Thus then you see how that Iesus Christ which knew no sinne but was most pure and most holy and in all partes obedient to his fathers will is yet notwithstanding made sinne that is a sacrifice for sinne And in this that he which knew no sinne is yet notwithstanding made a sacrifice for sinne apparent it is that he was not made a sacrifice for the sinne of himselfe for he knew no sinne but was most innocent and free from blame but he was made a sacrifice for the sins of other and had not onely their sinnes imputed to him but bore the punishment of them in his most blessed soule and body From hence beginneth euery Christian to comfort himself in the mercies of his God when he seeth his sinnes imputed vnto Christ therefore cannot be imputed vnto him for when man had sinned that which was done could not be vndone yet such is the mercy of God shewed towardes man in the fauour of Christ that hee imputeth not vnto man his sinne but hath it in that account as though it had neuer beene so that although as the scholeman spake a thing done cannot be but done if we respect the act yet in the repute of God which neuer thinketh nor accounteth of it it is as though it had beene neuer done The which that the Lord our God might perswade vnto vs sometimes he saith our sins are bound in a bundle and cast into the bottome of the sea sometime that he hath put away our transgressions as a cloude and our sinnes as a mist somtime they are remoued from him as farre as the East is from the West sometime that he hath cast them behind him sometime that he will remember them no more that they shal be vnto him as though they neuer

epistles shewed that Christ was made vnto vs our righteousnes that we are iustified onely by faith that is by Christ apprehended by faith So he speaking of Christ saieth he is onely iust and the iustifier made that he sayeth the only iustifier And againe in an other place Blessed are they that thirst after righteousnes for they shal be satisfied now the Apostle Paule saith he doth shewe that Christ is our righteousnes and therfore he that huÌ„greth after this bread hungreth after righteousnes that came downe from heauen which God giueth not which man maketh to himself And in the end concludeth This is righteousnes of God not by which God is righteous but by the which God giueth vnto man that maÌ„ might be righteous before him Thus then you see that if we seeke to be found righteous before God wee must bring not that righteousnes which is of our workes but that righteousnes which we haue not in our selues but by faith in Christ Iesu For as Chrysostome speaketh this is Gods righteousnes since not of our workes And as vertuous Bernard discoursing on the merite of man the comfort of christians in the midst of their troubles My merite saith he is the mercy of God and so long as he shal not be without mercy so long I shall not be without merite what then shall I sing of my righteousnes nay I wil remember thy righteousnes onely euen the righteousnes of God which he giueth in Christ for by this he iustifieth the world For as there is no sitting at the supper of the great king except we are clothed with our wedding garmeÌ„t so there is no comming into the presence of the Father but with this robe of righteousnes the righteousnes of the sonne The which Pighius seing in this wise writeth Therfore it is that our righteousnes is placed in Christs obedieÌ„ce because the same is imputed to vs which are incorporated into him as though it were our owne so that by it euen we are accounted righteous And as Iacob being not the first borne yet couering him self with his brothers sweet smelling garmeÌ„t did so insinuate himselfe vnto his father that vnder an other person he obteined the blessing of the first borne euen so is it meet that we lie hid vnder the purenes of Christ our elder brother that wee smell of his sweet couer our imperfections with his perfections that so comming into the presence of God our father we may receiue the blessing of righteousnes froÌ„ him And the same Pighius after not well vnderstanding the fauorers of the truth would seeme in this cause to conclude against them but with them as his words do speake But we say if we speake formally and properly that we are not iustified before God either by our faith or by our loue but by the onely righteousnes of God which is in Christ And that which Pighius speaketh the same we speake with our Apostle we are made the righteousnes of God in him Wherfore as Beda noteth out of Austin vpoÌ„ the 126. Psalme Away with thy selfe away I say with thy selfe for thou doest but hinder thy selfe if thou shalt build thy selfe thou buildest thy ruines for except the Lord builde the house in vaine doe they labour that doth build the same do not therfore wil to haue thy righteousnes least thou be voided of the righteousnes of Christ What then wilt thou say shall I liue losely be nothing studious of good works God forbid for you are Gods workemanship created to good works which God hath prepared that you should walke in them Although those thy workes doe not make thee righteous before God yet they are fruites of that righteousnes which thou hast in Christ by them thou causest thy father to be glorified sealest vp thine election to thy selfe A good tree is knowen by his fruit a true faith by his loue What should we say they that are iustified in Christ doe liue in Christ nay Christ liueth in them his good spirite maketh them fruitfull vnto euery good worke but this is not questioned at this time what we should be in this life or how we should be iustified before man but by what meanes we should stand iustified before God and that wee say is not by our workes but by the righteousnes of God which is found by faith in Iesu Christ But yet the weake Christian will say how can this be one man may pay an others debt but how can one satisfie for an others sinne the Scripture sayth the father shall not eate a sower grape and the childes tooth shal be turned an edge but that euery one shall beare his owne burden and that the soule which sinneth shall die the death How then is the iustice of God satisfied that he which knew no sinne should be punished for our sinne that we which are full of sinne should reape the fruite of that righteousnesse that is in him How euen very well because he is not an other from thee but is one with thee for if we looke vpoÌ„ that blessed vnion by which al faithfull soules are iayned vnto Christ the man is not more ioyned to his wife nor the science to the stocke nor the foode vnto the body which it doth nourish nor in the body one member to one other or they al vnto the head as is Christ Iesu vnto his Church and to euery faithfull soule that trusteth and beleeueth in him And therefore sometime we are said to be one bodie in him sometime to growe vp into him which is our head sometime to be members of Christ sometime to be bone of his bone and flesh of his flesh sometime to dwell in him and he in vs sometime to be one with him what should I say this the faithful know and thus wee must know except as S. Paule speaketh we be reprobats know ye not your owne selues how that Iesus Christ is in you except ye be reprobates Thus beloued are we his vnworthy members vnited vnto him which is our head by those two most blessed handes his spirit which he giueth vnto vs and our faith which we reach to him Then goe to let this bee graunted that Christ and the faithfull are but one that he is the head of that misticall body whereof they are members then let vs see how the iustice of God is violated whilest he is punished we rewarded Thou sayest in thy vsuall speach that man seeth and man heareth yet it is his eare that heareth and eye that seeth euen so thou mayest say that it is man that hath borne the punishment of sin although it is his head Christ Iesu that hath borne and endured the same For as in the naturall body that which is proper to the eye and to the eare is attributed vnto the whole in

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