Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	faith_n	overcome_v	temptation_n	1,809	5	9.3055	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09472	The true gaine more in worth then all the goods in the world.	Perkins, William, 1558-1602.	1601 (1601)	STC 19757; ESTC S103440	50,518	134

as the first Adam makes vs like himselfe in sinne and death so Christ the second Adam renewes vs and makes vs like to himselfe in righteousnes and life And the head quickned with spirituall life will not suffer the members to remaine in the death of sinne The seauenth effect is to preserue safe sound the gifts and graces which he hath procured by his death and bestowed on them that beleeue and this he doth by the vertue of his resurrection For to this ende hath he conquered all our spirituall enemies and doth by his power conquer them still in vs so as none shal be able to take his sheepe out of his hands The last effect is to raise the bodie from the graue in the day of iudgement to eternall glorie If it be obiected that the wicked are also raised then by the power of Christ I answer that the power of Christ is twofold One is the power of iudgement the other a power of a Sauiour By the first Christ as a iudge raiseth the vngodly that he may exequute on them the curse denounced from the beginning of the world at what time thou shalt eate the forbidden fruit thou shalt die the death The second power is here tearmed the power of Christs resurrection and it belongs to him as he is our Sauiour and by it will he raise to life eternall all those that by the bond of the spirit are mystically vnited to him For by meanes of this vnion this raising power shall flow from the head to the dead bodies of them that are in Christ. Thus we see what the vertue here mentioned is and what Paul desires namely that he may haue experience of these effects in himselfe The vse of the doctrine followeth First of all in that Christ rose for vs and in that his resurrection is of endlesse efficacie here is the foundation of all our spirituall comfort For by this vertue of Christs resurrection froÌ„ death to life all our spiritual enemies are conquered and subdued and by the said vertue doth he daily more and more subdue them in vs. VpoÌ„ this grouÌ„d said Christ Ye shal haue affliction in the world but be of good comfort I haue ouercome the world And this victorie is for vs and it is made ours by our faith as Iohn saith This is the victorie which ouer commeth the world euen your faith Art thou then terrified and afraied with the conscience of thy sinnes with the crueltie of tyrants the rage of the world the paines of hell the pangs of death the temptations of the deuill be not dismaied but by thy faith rest on Christ that rose againe froÌ„ death to life for thee therby shewed himself to be a rocke for thee to rest on and to be the lyon of the Tribe of Iuda and thus shalt thou finde certen remedie against all the troubles and miseries of life and death Againe here we are taught to rise with Christ from our sinnes and to liue vnto God in newnes of life and for this ende to pray that we may feele the vertue of Christs resurrection to chaunge and renew vs. Great are the benefites which we reape by this vertue and we are to shew ourselues thankfull to God for them which we can doe no way but by newnes of life Againe the ende why Christ rose for vs was that we might rise from our sinnes and corruptions in which we lie buried as in a graue to a new spirituall life And the reward is great to them that make this happie change For he that is partaker of the first resurrection shall neuer see the second death as on the contrarie he which neuer riseth from his owne sinnes and euill waies shall certenly feele and indure the second death And further it must be knowne that the vertue of Christs resurrection and the merit of his death are inseparably ioyned together and therefore he that findes not the vertue of Christ to raise him to an holy and spirituall life acceptable to God falsly perswades himself of the merit of his death in the remission of his sinnes Christ by rising put vnder his feete all our enemies and ledde captiuitie captiue euen sinne it selfe It is therefore a shame for vs to walke in the waies of sinue and to make our selues slaues and captiues to it Christ by rising from death made himselfe a principall leader and guide to eternall life What wickednes then is it to walke in the waies of our owne heart and not to ' follow this heauenly guide The care and purpose to keepe a good conscience is a certen fruit and effect of Christs resurrection Thus S. Peter saith that the effect of our baptisme is the stipulation of a good conscience by the resurrection of Christ. Where the word which I translate Stipulation signifies an interrogation vpon an interrogation For the Minister in the name of God demandes whether we renounce the world the flesh the deuill and take the true God for our God And we vpon this demaund doe further in our hearts demaund of God whether he will vouchsafe to accept vs being wretched sinners for his seruants and thus we make profession of our minde and desire When Christ rose by the vertue of his resurrection the earth trembled and thereby this bruit creature in his kinde professed his subiection and homage to Christ that rose againe If then we beleeue that Christ rose from death for vs much more should our hearts tremble and we yeeld our selues in subiection to him in all spirituall obedience Some man may say you bid vs rise from our sinnes as Christ rose to the glorie of his Father whereas this is wholly Gods worke in vs and not ours I answer it is so indeed yet can we vse the outward meanes of hearing and reading and if we haue any sparke of grace we can aske and desire the spirit of God that worketh this in vs. Againe exhortations admonitions and such like are meanes appointed of God whereby he worketh in vs the thing which he requireth and commandeth Wherefore let vs listen to the voice of Christ Awake thou that sleepest stand vp from the dead and Christ shall giue thee life And worldly cares must not hinder vs in this worke for as Paul saith they which are risen with Christ must seeke the things that are aboue Againe here we are taught that we may not content our selues if we know Christ in the braine and can speake well of him with a glibbe tongue we must goe yet further and by all meanes labour that we taste and feele by experience how good and sweete a Sauiour Christ is vnto vs that our hearts may be rooted and grounded in his loue This is the thing which Paul aimed at which also we must seeke by all possible meanes to attaine vnto To proceede that we may haue right knowledge of our communion with Christ in his death two points are to be

vs his owne Pawne the presence of the Comforter to supplie his owne presence to guide comfort and to assure vs of our adoption and saluation The tenth and last is Perseuerance in hauing holding the former gaines For thus faith the Lord I will put my feare into their hearts that they shall not depart from me And it must be remembred that these wordes are not spoken onely in generall to the church but also in singular to euery true member thereof because they are the words of the couenant Againe Dauid saith that the righteous man is like a tree planted by the waters side whose leafe neuer withereth who therefore hath alwaies sappe of grace in the heart to the ende Againe as Christ is our gaine in life so is he also our gaine in death in as much as he hath taken away the sting of death and hath changed the condition of it by making it of the gate of hel to be the way to eternall life Thirdly he is our gaine after death three waies Our first gaine is the resurrection of our bodies to eternall life in the day of iudgement The second is a priuiledge to iudge the world For first of all iudgement shall passe vpon the godly which done they shall be taken vp to Christ and there as witnesses and approouers of his sentence of condemnatioÌ„ iudge togither with him the wicked world The third is the eternall retribution in which God shall be all in all first in Christ and then in all the members of Christ and that for euer and euer The next point to be handled is How Christ is our gaine For the answering of this two questions are to be opened The first is According to what nature is Christ our gaine I answer following the ancient catholik doctrine That whol Christ is our gain according to both natures The godhead of Christ profits no sinner without the manhood nor the manhood without the godhead And as Leo saith each nature worketh that which is proper vnto it hauing coÌ„munication with the other Againe God may be considered two waies God absolute or God made man God absolute that is God absolutely considered without respect to Christ is indeede a fountaine of righteousnes and life but this fountain â—s closed sealed vp and not to be attained vnto because our sinnes make a separation betweene God and vs and God thus considered is a Maiestie full of terrour to all sinnefull men But God considered as he was made man and manifested in our flesh is also a fountaine of goodnes yea the same fountaine opened vnsealed and flowing forth to all mankind Hence it is that Christ is called the light of the world the bread and water of life the way the truth the life Here againe we must remember to make a difference or distinction of the natures of Christ. For the Godhead of Christ is our gaine not in respect of essence but in respect of vertue and operation shewed in or vpon the manhood of Christ whereby it makes things which were done and suffered in the said manhood apt and sufficient to appease Gods anger to merit eternall life for vs. As for the manhood it is not onely in effect and operation but also really communicated to the faith of the beleeuing heart and herupon it is as it were a Treasurie and storehouse of all the rich graces of God that serue to iustifie saue or any way to inrich the Elect of all ages and times through the whole world If any doubt of this let them consider three things of this most glorious manhood The first is the grace of personall vnion whereby it is receiued into the Vnitie of the second person hath no beeing or subsisting but onely in the subsistance thereof And hence it is truly tearmed the humanitie of the Sonne of God or of the Word The second is that this manhood hath in it all fulnes of grace commonly called in schooles habitual grace Now this fulnes of grace containes in it all the gifts of the holy Ghost and that in the highest degree of perfection It hath therefore in it gifts more for number greater for measure then all men and angels haue The third is that it receiueth this excellencie of gifts and graces not for it selfe but that it may be as it were a pipe or conduit to conuaie the same graces to all the Elect. Our saluation and life depends on the fulnesse of the Godhead which is in Christi neuerthelesse it is not conuaied vnto vs but in the flesh by the flesh of Christ. Thus much Christ signifieth when he saith My flesh is meate indeede And Except ye eate the flesh of the sonne of man and drinke his blood ye haue no life in you And He which eateth my flesh abideth in me and I in him And Iohn the Baptist saith Of his fulnes we receiue grace for grace The supper of the Lord is ordained for the increase and continuance of grace and life and of it Paul saith The bread which we breake is a fellowship or coÌ„munion with the very bodie of Christ. On this manner Christ is said to be made vnto vs of God wisdome righteousnesse sanctification redemption Wisdom not because the essential wisdome of the godhead is giuen to vs for that is infinit and incommunicable Neither againe because he is the author of our wisdome giuing vs knowledge of our saluation as the Father and holy Ghost doe Nor because he is the matter of our wisdome the knowledge of whome is eternall life but for an higher cause then all these Our mediatour the man Iesus Christ who is also God is an head vnto vs and a Roote of our wisdome For he was annointed with the spirit of wisdome in the assumed maÌ„hood not priuatly for himselfe but that we also which beleeue might be partakers of the same annointing that wisdome from him by his flesh might be conueied vnto vs. Therefore from his wisdome there is wisdome deriued in some measure to all that are mystically vnited to him as light in one candle is deriued to an hundred or as heate is deriued from heate Againe he is our iustice not onely because he is the author and giuer of our iustice with the father and the holy Ghost neither because the essentiall iustice of Christ is giuen to vs for then we should be all deified but because that iustice which is in the maÌ„hood coÌ„sisting partly in the puritie of nature partly in the puritie of actioÌ„ whereby he obeyed his fathers will and suffered all things to be suffered for vs this iustice I say is imputed to vs and accounted ours according to the tenour of the couenant as if it were inherent in vs. He is our Sanctification not onely because he is the author of it neither because the sanctitie or holines of the godhead is communicated to vs but because he was sanctified in his maÌ„hood about all men

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