Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	declare_v	faith_n	justification_n	4,851	5	9.4048	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

is plaine in the old new Testament But how can these signifie thoughts and affections seeing thoughts be in the braine affections in the heart neither of them in the reines Ans. By resemblance for as the reines be in the most secret and inward parts of the bodie so thoughts be in the most hidden part of man namely his soule So thoughts are said to be in the heart because they haue operation in the heart though they be placed in the brain Search that is with such circumspection and diligence as bringeth the finding out of that we seek By this is signified that Christ seeth not onely the outward actions but the inward affections and motions nothing the most secret is hidden from him We see by this Christ is not onely man but very God for he which hath the true propertie of God is very God Christ hath ergo He which is God alone can search the heart the thoughts motions and inclinations of the heart but Christ can therefore he is true God one person consisting of two natures the Godhead and manhood Againe seeing Christ discerneth the heart we must in all things take heed of hypocrisie especially in matters of religion when we seeme to be that outwardly which indeed we are not inwardly but we must looke that we be that in truth and in heart which we would seeme to the world to be draw nigh to God with our souls as we do with our bodies lips words and actions For Christ is very God seeth and searcheth our hearts thoughts and affections he looketh not so much to the outward as the inward seruing of him we must worship him in spirit seeing he is a Spirit Besides we must suspect our selues for vnknowne sins for such is the depth of our corruption that we cannot sound the bottome of it neither can we thorougly see the pronenesse of our nature to sinne and corruption Therefore we must suspect our selues euen of all sinnes which we know not and not excuse any sinnes So did Dauid Psalm 19. after earnest search as though he had said Lord I haue searched my heart but I cannot sufficiently know mine owne corruptions therefore O Lord forgiue me all mine vnknowne sinnes And if we could thus suspect our selues we would better practise repentance and liue with greater care but ignorant persons not able to search their corrupt hearts they blesse themselues and excuse themselues nay say they can keepe the whole law Now Christ hauing cut off the first corrupt coÌ„ceipt preuenteth the second wherby they might hinder and auoid his iudgement for they might say though the Lord send iudgments yet we shall be safe they shall not come nigh vs. Thus they and euery sinfull man doth say Esa. 28. They in common iudgement make a league with hell saying Gods iudgements shall not come nigh them This is a naturall corruption of our hearts that in common iudgement we shall escape and euery man liketh this Now Christ to cut off this corrupt conceipt saith And will giue as if he had said you may flatter your selues thinke when I send iudgement you shall escape but I will giue to euery one none excepted according to his workes therefore flatter your selues no more I will giue That is I will reward partly in this life and partly at the day of iudgement for it is meant especially of the last iudgement Rom. 2. Reu. 20. Hence the Papists gather that men must be saued not onely by faith but workes seeing God will reward good workes Ans. 1. Their reason standeth thus by that we are iudged by the very same thing we are saued but we are iudged by workes therfore saued by works The flat maior is false for we must distinguish betweene iudgement and iustification To iudge is to declare one iust by his signes as his workes to iustifie is to make a man iust in which we consider nothing but Christ and our faith applying him to vs. So then we are iudged by workes but not iustified neither saued by workes Answ. 2. Christ saith not I will giue for their workes but I will giue them according to their works as their workes be not for them where he maketh workes an outward signe and rule according to which he wil frame his iudgement to declare men iust Seeing euery man must be iudged that is saued or condemned by his workes then good workes are necessarie to saluation for we must be iudged by our workes and saued according to our workes therefore they be necessarie not as causes either efficient or helping any waies but as fruites effects and signes of our faith and markes in the way to heauen which must direct vs to eternall life Seeing we shall be iudged in this life but especially in the last day by our workes we must labour to abound in good workes not to winne heauen by them but to assure our selues we belong to Christ and shall be truly vnited to him Now all good works are either the works or duties of the morall law of God or else they be those workes of our calling both generall as we be Christians or particular in that calling God placeth vs done in faith and loue to Gods glorie the good of others and in obedience to God These be good works to God though the calling be neuer so base for which we shall be rewarded and according to which we shall be iudged and saued Now contrarily euil works they be euident signes of condeÌ„nation look how many euil works we do they be so many brands and markes of our soules to shew we be the children of Satan Here we see there are degrees of glorie in heauen and of punishment in hell for he will reward euery one according to his works Then they which haue abounded in good workes they shall haue greater measure of glorie the fewer works the lesser glorie so they which haue committed greatest sinnes they shall haue greatest measure of punishment they which lesse lesse punishment in hell fire And vnto you I say In this foure and twentieth verse he cometh to the second part of his counsell to the Church and Angell of Thyatira that is the better sort of the Church But before the counsell he setteth a preface in which preface note first who speaketh secondly to whom For the first who speaketh namely I. Where Christ as doctor of the church challengeth to himselfe all supremacie and sufficient authoritie ouer the Church for all his Ministers come in his name not in their owne The Lord saith or Christ saith But Christ he comes in his owne name I say Noting he is the head Doctor and teacher of the Church the fountaine and head of all doctrine deliuered to it This Christ saith to smite a reuerence in their harts seeing this counsell is not deliuered to them by any man or Angell but by Christ himselfe who deliuered it to Iohn For the second to whom he giueth counsell namely you that

when a man keepeth this promise made in baptisme and performeth this condition to God and stipulation then he is faithfull to God when he breaketh it then he is vnfaithfull 1. Pet. 3. 21. Secondly the Lord he giueth his seruants many graces as faith hope loue repentance c. these he committeth to man to see how he will vse or abuse them 1. Tim. 6. 20. we must labour to keepe them to vse them well and this if we do to Gods glorie and to our owne good then we be faithfull to God else not as if a man commit a thing to be kept by another if he loose it or keepe it not well he is not faithfull to him Be faithfull As if he had said Thou hast made a promise in baptisme to keepe faith and a good conscience and thou hast had many graces promising to vse them well to keepe them in life and death be faithfull in persecutions afflictions keepe faith and a good conscience and then thou artfaithfull Against this dutie three sorts of men offend first they which though they haue made a couenant in baptisme to serue the Lord to keep faith and a good conscience yet liue in ignorance and securitie neuer seeking to know the Lord to vnderstand his will or to obey him yet these will brag of their good meanings though they haue no care at all to please God no care to keepe their couenant made with God and their stipulation in baptisme to him Secondly they which for a good while haue had faith and a good conscience and haue come to serue the Lord yet after long time fall away being entangled with the world with the profits and sinnes thereof and so leaue all and come to breake faith and a good conscience both these are vnfaithfull seruants and their reward if the Lord dealt in iustice with them is destruction and yet all men in a maner be of these two sorts they either liue in ignorance or fall away after a long time The third sort are they which professe a long time liue in faith and good conscience and be earnest professors yet in time of triall and persecution they will leaue all profession of religion to saue themselues Then seeing all these offend we must labour to know God to obey him to keepe his graces bestowed on vs to the end to liue and die in his seruice and to lose our life rather then any one grace which God bestoweth vpon vs. And I wil giue thee the crown of life Here is a reasoÌ„ to moue theÌ„ to go on in persecutioÌ„ to be faithful to the end HeÌ„ce the Papists gather that a man may merit heauen seeing there is promised a crowne of life Ans. It is called a crowne of life by resemblance for as men in a race first run and after they obtaine the crowne at the end of their race so men must first in this world liue godly run and finish their course after that they haue their crowne in heauen I answer againe this reward is not of the worke but the promise is made to the workers not to the martyredome but to the martyr which hath by suffering death shewed his faith in Christ it is not made to the passion or suffering but to the person suffering not for his suffering but to him as he is in Christ declared to be so by his suffering death So then that promise is not made to the work but to the worker and not for his work but for the worthinesse of Christ in whom he is a true member of the Church The vse then is that if we keepe this promise in Baptisme made before God his Angels and the Church we shall haue the reward of all which is the crowne of life in the kingdome of heauen promised to such as be faithfull to the end Let him which hath an eare heare In these words are the coÌ„clusion or last part of the Epistle Now in these three verses for the most part is a rehearsall of those things which Christ deliuered before in this and in the former Chapter Now seeing Christ the head and Doctor of his Church is most perfect in his doctrines both for matter and maner of deliuering the same seeing he repeateth againe and againe the same things and seeing Peter put them often in mind of their common saluation hence we note that Ministers may often repeate the same doctrine not onely the same matter but in the same maner and words So did Christ the head Doctor of the Church so may we or any preacher preach the same sermon againe in maner and matter not for to ease our selues but for the good and benefite of the Church as Christ seuen times repeateth the same doctrine to the good of the Church and common benefite of all The hearers then if they find the Preacher shall deliuer the same doctrine againe or often they must not find fault for then they might as well find fault with Christ himselfe who not once or twise but often repeated the same words In this eleuenth verse is a conclusion of the Epâ—stle to the Church of Smyrna and it hath two parts first a commaundement secondly a promise In the commandement first what is coÌ„manded secondly to whoÌ„ The duty commanded is to heare There are two kinds of hearing good and bad Here he requireth good hearing with faith and obedience not naked and bare outward hearing Then we see the true knowledge of the Gospell standeth in hearing with faith and obedience for we know no more then we beleeue and obey if we beleeue and obey nothing we heare and know nothing with sound hearing to saluation The second thing is to whom the commaundement is giuen to them which haue eares to heare for some are deafe some be liuely and hearing hearers They are deafe which heare onely with outward and bodily eares not affected in hart nor chaunged in life by the word they are good hearing hearers which are touched and affected by the word changed and renued in life by the same hauing not onely outward eares of the head but inward bored by Gods spirit in the heart Hence we learne two things first that election is not generall and vniuersall of euery particular man for there is was and shall be euer some deafe hearers Secondly we learne our duty that we must not onely heare the word and lend our outward eares but withall ioyne faith obedience and conuersion in life so heare that we be changed in life and turned to God else our hearing is fruitlesse nay to damnation The third thing is what they must heare What the Spirit saith namely that which is before in the former words deliuered by Christ. The principall things be these first that the Lord seeth and regardeth the tribulations and afflictions of his Church secondly that Gods Church and people being to suffer the crosse and afflictions must forethinke of it and consider of it before

stands all true happinesse and ioy eternall Seeing it feared Iohn that he was as dead we see that the feeling of the presence of God of his maiestie and glory it is a singular meanes to humble man to cast him downe and make him know he is nothing in himselfe So soone as Iohn perceiued and saw the presence of Christ he was as dead fell at his feete So Abraham the more he perceiued the glory of God the more he humbled himselfe confessing he was dust and ashes And Peter Luke 5. 8 9 10. seeing but a glimmering of Christs maiestie and might he bids him depart froÌ„ him he was a sinner So Esa. 6. 2. the Angels couer theÌ„selues with their wings with three they couered their face and with 3. their feet as fearing and not able to behold his maiesty as coÌ„fessing they be nothing but sin in theÌ„selues We see the great goodnes of God in the ministery of his word for though he might speake to vs by his own self and so that we could not abide to heare his voice but should be as dead men yet he in mercy speaketh to vs by sinfull men like to our selues and familarly then we must know and learne to acknowledge his mercy and be thankfull for it Seeing it astonished S. Iohn we see that euen holy and righteous men cannot abide the presence of Christ his maiestie and glory much lesse can the works of righteous men stand before his iust iudgement or answer to his iustice for the person must be first accepted before the worke can be accepted now if a righteous man cannot abide the presence of Christ no more can his worke Then damnable is the doctrine of the Church of Rome who will haue men to stand at Gods bar and bring their workes as part of their iustification but our workes be but in part holy no more then we be our selues but in part iust Now followeth the effect of this feare in S. Iohns body He fel at his feete as dead It was not a small but a great feare which astonished his senses made him as a dead man Phisitions say that the mind followeth the constitution and temperature of the body but we may here as truly say the body followeth the temperature and constitution of the mind for the mind can worke that on the body which other diseases can worke it can cast men into a swound make the body cold and many other things which diseases work in the body So Ahab being grieued and fearing he could not get Naboths vineyard was sick and almost dead So then affections of loue and feare and hatred c. can change kill the body therfore the body followeth the teÌ„perature and constitution of the mind Againe we see diseases are not alwayes to be cured by art and phisicke but often when phisicke cannot helpe the body is cured by ordering and composing the affections of the heart seeing these can order and dispose the body and change it as their nature is TheÌ„ in the next place followeth the kind of feare I fel at his feet as dead c. shewing it was a godly religious reuerence in the heart of Iohn for this kind of prostrating the body is a signe of godly reuerence and religious feare We must learne by this example to cast downe our selues in the presence of Christ as Iohn did and to lie prostrate at his feet Ob. But some may say Christ is not present we cannot now fall at his feet seeing he is in heauen Answ. Though Christ be now in heauen yet he hath his footstoole on earth and his feet may be said to be here on earth For the mercie seate that was a signe of Gods presence though that be taken away God hath yet his footstoole on earth Psal. 99. 5. For wheresoeuer the Church of God is assembled to pray vnto him there is Christ truly present and there is his footstoole and there should we cast downe our selues our soules and bodies to Christ he being there present Now though S. Iohns feare be a godly feare yet it is stained with sin for it is ioyned with immoderate feare of death Then we see that the most holy affections of righteous men they haue their imperfections they be stained with sinne because they be sanctified but in part and in part be corrupt And there is no man which hath true filiall feare but he hath withall a seruile feare of hell and damnation The meanes follow whereby Christ confirmeth Iohn Then he laid his right hand In this note two things first when he vseth this meanes secondly the meanes it selfe The time when Then that is after Christ by his presence had smitten him cast him downe and laid him as dead then he vseth meanes of confirmation and comfort And this is Gods practise first to humble a man and cast him downe breake him and bruise him to powder then he hauing made him plyable and fit to receiue grace after confirmeth and comforteth him in the matter of saluation secondly a man must be wounded then haue oyle powred in and he must be a lost sheepe after Christ will bring him home againe And this is the cause why so few profit by the word preached and by the Sacraments because they be not first humbled and cast downe and made fit to receiue Christ comfortably offering himselfe in the Gospell Now follow the meanes themselues which are two the first a signe Then he laid his right hand c. secondly his word saying Feare not c. There is not one of them vsed a part neither the signe nor the word alone but he vseth both meanes more to confirme and comfort S. Iohn So the Lord dealt with Moses Exod. 3. 12. he first giueth him the word I will be with thee to comfort thee and not onely that but the signe he must offer sacrifice to God as a signe So to Ahaz though a wicked king he giueth him his word to comfort and confirme him and vers 11. he biddeth him aske a signe of him So Christ preached the Gospell there is his word and confirmeth the same by miracles Now he giueth vs promises of eternall life and not onely that but addeth signes and seales to confirme them namely his Sacraments By this we see that Christ hath exceeding care of his children and of his Church Seeing he vseth al meanes to confirme them and to comfort them he giueth them not onely his word which might be sufficient but for our weaknesse he addeth signes to confirme vs condescending thus to our capacitie to take from vs all doubtings and to giue vs assurance euen out of the maner of vsing the meanes as here first he vseth the signe 2. the word then he putteth his hand on Iohn to assure him of his protection and after biddeth him not to feare By this order we see that the very assurance of Gods presence and protection is a present remedie against all feare

in Christ to good workes Marke there euery Christian is a workmanship of God To this purpose Esay 53. 10. saith wheÌ„ Christ shal giue him selfe a free will offering he shall see his seed How Thus All that are borne a new they are the seed of Christ he is the beginning and roote and so much the very scope of this Epistle declareth Now he is such a beginning two waies first as he is the author of regeneration for whosoeuer is borne a new Christ is the cause and author of his conuersion Therefore Esay 9. 6. he is called the father of eternitie because he doth regenerate men to life by his spirit and Esay 8. 18. he saith Loe here I am and the children that thou hast giuen me Secondly as he is the matter thereof Ephes. 5. the Church is flesh and bone of Christ where the Apostle alludeth to the creation of our first parents for Adam was a figure of a man regenerate and as Eue had her beginning from Adams side so the Church and euery Christian haue their being and beginning from Christ from his blood springs the Church of God and all Christians as they are new creatures and regenerate not as they are men and women Now the end why he is so called is to meete with a vice in that and other Churches Men haue more care and desire to seeme to be Christians then to be Christians indeed men set more by a shew then truth shadow then substance Therfore he shewes that their principall care must be to be true Christians indeed not to seeme so only This church was not regenerate in that church and therefore Christ tels them of it that he is the beginning of new creatures And the same is our fault our care is not so much for the power of godlines as for the shew of it therefore I beseech you haue care of this to heare the word and to receiue the sacraments are good things in their kind but they are not sufficient to saluation except thou become a true member of Christ thou hast no good by them 2 He saith this to meete with another vice that is spiritual pride He shewes that there is no excellencie in outward things all earthly excelleÌ„cies are nothing without this wherby a man is a new creature therefore we must not stand vpon our pantofles for our birth or gentry but whosoeuer wil reioyce must reioyce in this that he hath Christ for the author of his regeneration Further this teacheth vs an excellent lesson that Christ loueth and preserueth his church for as it was in the first Adam so it is in the second Adam The woman had not her beginning apart from man but of and from him that he might loue her the better and haue care of her preseruation So this is to teach vs that Christ hath a care of vs and that we must honor him Nay which is more Adam was but the matter onely and not the author of Heuah but Christ is both to the church to shew his loue to be endlesse The root neuer hurts the branches nay it strengtheneth it selfe to defend cherish and maintaine the branches it hath no affection inclination or disposition to hurt but to helpe Thus much of these words to note the bond betweene Christ and his church yea his loue and our dutie Hence I gather that the Papists erre in teaching that a man hath the vse of his owne will in his regeneration and that he can dispose himselfe in his iustification for a creature cannot worke nor help to create himself but euery regenerate person is a creature of God and the conuersion of a sinner is here made the creation of a man the creature in his owne creation is able to do nothing If there were no more such sayings in the Bible this one were sufficient to confute that opinion And thus much of the preface Now the matter of the Epistle or contents and substance Verse 15. I know thy workes c. that thou art neither hote nor hote c. The Proposition hath two parts First a dispraise or reproofe Secondly counsell The dispraise is for two faults the first lukewarmnesse the second pride and vanitie of mind Then first I will make the words plaine secondly declare the vse of them I know that is all thy waies and workes be manifest to me and I vtterly dislike them And to lay open their fault the more he borroweth a comparison from water whereof there be these three sorts hote cold and warme Cold and hote water may be receiued into the stomack with lesse hurt and annoyance but the water that is lukewarme troubleth the stomacke and ceasseth not till it be cast vp againe Now with these three kinds of water he compareth three sorts of men By cold men vnderstand the enemies of religion as Iewes and Gentiles Turkes and Saracens Gadarens and Galileans By hote vnderstand men zealous in religion by lukewarm indifferent So the meaning is thou art neither an open enemy of religion nor yet truly religious or a true friend I would c. Christ here maketh a wish but he doth not simply wish that they were enemies of religion but in respect of their estate he wisheth they were either of those rather then as they were Otherwise this absurditie would follow that Christ should wish them to be of a people no people of God By lukewarmenesse he vnderstandeth a people professing the word of God and yet not greatly regarding and reuerencing it This people is a lukewarme people as if he should say a mixture of both neither hote nor cold wanting the heate of grace and the fire of Gods spirit whereby their hearts should be heated and inflamed Vers. 16. Because thou art neither c. The meaning is this Euen as a man that hath receiued such water will cast it vp and cannot keepe it in so Christ being grieued with their sinnes will cast them off from hauing any fellowship with him and make them to be no Church This is the true and right meaning of the words Now in them these things are contained First Christ setteth downe their fault and aggrauateth it Secondly he compareth three kinds of men together The hote man hath the best place and the cold man the second and the lukewarme man the last and lowest So you see the enemie of religion and of Gods grace is better then he that professeth religion and liueth not thereafter As if he should say the ordinarie Gospeller which contenteth himselfe to heare the word and to receiue the Sacraments is not so good before God as the Turke and Iew. The threatning followeth I will spue them out of my mouth Now hauing found the meaning we must examine our selues whether we may not be charged with the same fault and it will be found that we are guiltie of this and euen plaine Laodiceans Which that you may see I will shew diuerse kinds of such lukewarme Gospellers and Christians 1

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