Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	call_v	great_a	power_n	2,783	5	4.5526	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28172	Fellowship with God, or, XXVIII sermons on the I Epistle of John, chap. 1 and 2 wherein the true ground and foundation of attaining, the spiritual way of intertaining fellowship with the Father and the Son, and the blessed condition of such as attain to it, are most succinctly and dilucidly explained / by ... Hugh Binning.	Binning, Hugh, 1627-1653.	1671 (1671)	Wing B2930; ESTC R14103	146,932	280

But this is superadded to qualifie our Advocate he is the Christ of God anointed for thiâ— veâ—y puâ—pose and so hath a fair and lawful calling to this office he takes not this honour to himself but was called thereto of his Father Heb. 5.4 As he did not make himself a Priest so he did not intâ—ude upon the Advocatâ—ship but he that said Thou art my Son called him to it If a man had never so great ability to plead in the Law yet except he be licenciat and graduat he may not take upon him to plead a cause But our Lord Iesus hath both skill and authority he hath both the ability and the office was not â— self-intruder or usurper but the Council of Heaven did licenciat him and graduat him for the whole office of Mediatorship In which there iâ— the greatest stay and support for a sinking soul to know that all this frame and fabrick of the Gospel was contrived by God the Father and that he is master-builder in it since it is so there can nothing controll it or shake it since it is thâ— very will of God with whom we have to do that a Mediator should stâ—nd between him and uâ— and he hath such a mind to clear poor souls thâ—t he freely chooseth and giveth them â—n able Advocate it is a great token that he hath a mind to sâ—ve as many as come and submit to him and that he is ready to pardon when he prepares so fit an Advocate for us and hath not left us alone to plead our own cause But the anointing of Christ for it implyes both ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ and ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ potentium potestatem the gifts for it as well as the authority and the ability as well â—s the office for God hâ—th singularly qualified him for it given him the Spirit above measure Isai. 61.1 He received gifts not only to distribute to men but to exercise for men and their advantage Psal. 68.18 And therefore the Father seems to interess himself in the cause as it were his own he furnisheth our Advocate as if it were to pleâ—d the câ—use of his own justice against us he upholds and strengthens Christ in our cause aâ— really aâ— if it were his own Isai. 42.1.6 which expresseth to us the admirable harmony and consent of Heaven to the salvation of as many as make Christ their refuge â—nd desire not to live in sin though they be often soiled yet there is no hazard of the fâ—iling of their câ—use above because our Advocate hath both excâ—llâ—nt â—kill and undoubitâ—ble â—uthority Yea he iâ— so fully qâ—alified for this that â—e is called Iesus the Saviour he is such an Advocate that he saves all â—e pleads for The best Advocate may losse the cause either through the weaknesse of its self or the iniquity of the Judge but he is the Advocate and the Saviour thâ—â— never sâ—ccumb'd in his undertaking for any soul be their sins never so hâ—inous their accusation never so just and true their accuser never so powerful yet they who put their cause in his hand who flee in hither for refuge being weâ—ried of the bondâ—ge of sin â—nd Satâ—n he haâ—h such â— prevalency with the Father thâ—t their câ—use cannot miscarry even when Justice it self seems to be the opposite party yet he hâ—th such mâ—rvellous successe in his office that justice shall â—ather meet amicably with mercy and peace and salute them kindly Psal. 85.10 11. aâ— being sâ—tisfied by him then he come short in his undertâ—king But there is â—nother personal qualification needful or all should be in vain Iesus the righteous If he were not righteous in himself he had need of an Advocate for himself and might not pleâ—d for sinners but he is righteous and holy no guile found in his mouth without sin an unblameable and uâ—spotted high Priest else he could not mediate for others and such an Advocate too else he could not plead for others Heb. 7.26 As this perfected his sâ—crifice that he offered not for his own sins neither needed so thiâ— compleats his Advocatship and gives it a mighty iâ—fluence â—or his poor Clients that he needs not pleâ—d for himself If then the Law cannot attatch our Lord and Saviour can lay no claim â—o him or chaâ—ge against him then ceâ—tainly â—ll that he did behoved to be for others and so he stands in a good capacity to plead for us before the Father and to sue out a pardon to us though guilty for if the just was delivered for the unjust and the righteous suffered for the unrighteous much more is it consistent with the justice of the Father to deliver and save the unrighteous and unjust sinner for the â—ighteous Advocats sake If ye seek me then let these go free saith he Ioh. 18.8 So he in effect pleads with God his Father O Father if thou deal with me the righteous One as with an unrighteous man then in all reason and justice thou must deal with my poor Clients though unrighteous as with righteous men If justice thought she did me no wrong to punish me the righteous then let it not be thought a wrong to justice to pardon absolve and justifie the unrighteous Now if he be so righteous a person it follows necessarily that he hath a righteous cause for an honest man will not Advocate for an unjust cause But how can the cause of believers be said to be righteous when justice it self and the Law indites the accusation against them Can they plead Not guilty Or he for them There is a twofold righâ—eousnesse in relation to a twofold rule a righteousnesse of strict justice in relation to the first Covenant and this cannot be pleaded that our cause is exactly conformable to the Covenant of Woâ—ks we cannot nor Christ in our name plead any thing from that which holds â—orth nothing but perâ—onal obedience or else personal satisfaction But yet our cause may be â—ound to be righteous in relation to the second Covenant and the rule and terms of it in as fâ—r as God hâ—th revealed his acceptance of â— surety in our stead and hath dispensed with the rigour of the Law according to that new Law of grace and righteousnesse contempered together The cause of a desperat lost sinner may sustain before the righteous Judge and it is upon this new account that he pleads for us because he hath satisfied in our stead and now it is as righteous and equitable with Goâ— to shew mercy and forgivenesse to believing sinners as it is to reveal wrath and anger against impenitent sinners I know there will be some secret whisperings in your hearts upon the hearing of this Oh it s true it is a most comfortable thing for them whose Advocate he is there is no fear of the miscarrying of their cause above but as for me I know not if he be an Advocate for me whether I may come into that sentence We have an Advocate c.

for our Father dissembles not his love but proclaimâ— it in sending his Son Nor doth Christ hide it but declares that he is instructed with sufficient fuâ—niture for eternal life that himself is the bread of life sent from Heaven that whosoever receiveth it with delight and ponders and meditats on it in the heart and so digests it in their â—ouls they shall find a quickning quieting comforting and strengthning veâ—tue in him Nay theâ—e is a strait connexion between his life and ours because I live ye shall live also as iâ— he could no more want us then his Father can want him Ioh. 14.19 And as if he could no more be happy without uâ— then his Father without him And whence is it come to passe but from his manifestation for this veâ—y end and purpose How should such strange Logick hold Whence such a because If this had not been â—ll his errand into the world for which his Father dispensed to want him as it were and he did likewise condescend to leave his Fatheâ— for a season And now this being the businesse he came about it is strange hâ— appeared in so unsuitable and unlikely a form in weaknesse poverty misery ignominy and all the infirmities of our flesh which seemed rather contrary to his design and to indispose him for giving life to others whose life was a continued death in thâ— eyes of meâ— and the last act of the scene seems to blow up the whole design of quickning dead sinners when he who was designed Captain of Salvation is killed himself For if he save not himself how should he save others And yet beâ—old the infinit wisdome power and grace â—f God working undeâ—-gâ—ound giving life to the dead by the deaâ—â— oâ— life it â—elf saving those that are lost by one that lost himself overcoming the world by weaknesse conqâ—ering Satan by suffering tâ—iumpâ—ing over death by dying Lâ—ke that â—enowned King of the Lacedemonians who when he heard of an Oracle that if the Geneâ—al were saâ—ed alive the Army could not be victoriouâ— changed his hâ—bit and went amongst the Camp â—f his enemies and sought valiantly till he was killed whom when the Armies of the enemies understood to be the King and General they presently lost their hearts and retired and fled So our Saviour and Captain of our Salvation hath offered himself once for all and by being killed hath purcâ—ased life to all that believe in hiâ— death and that eternal life Therefoâ—e he is not only the word of life in himself and thâ—t eternal life in an essential manner but he alone hath the words of eternal life and is the alone fountain of life to us Now for the certainty of this manifestation of the word of life in our flesh both that he waâ— man and that he was more then a man even God this I say we have the greatest evidence of that the world can afford next to our own seeing aâ—d handling To begin with the testimony set down here of thesâ— who were eâ—r and eye-wâ—tnesses of all which if they be men of credit cannot but make a great impression of faith upon others Consider who the Apostles were men of great simpâ—icity whose education was so meâ—n and expectations in the woâ—ld so low that they could not be supposed to conspire together to a falshood and especially when there was no woâ—ldly inducement leading them thereto but rather all things peâ—â—wading to the contraâ—y their very adveâ—saâ—ies could never object any thing against them but want of leaâ—ning and simplicity which are furthest from the suâ—pition of deceitfulnesse Now how were it possible think you that so mâ—ny thousands every where should hâ—ve received this new Doctrine so unsuitable to humane â—eason from their mouths if they had not peâ—swaded them that themselves were eye-witnesses of all these miracles that he did to confiâ—m his Doctâ—ine and this testimony had not been above all imaginable exception Yea so evident was it in matter of fact that both enemies themselves confessed the Jews and Gentiles that persecuted that way were constrained through the evidence of the truth to acknowledge that such mighty works shewed forth themselves in him though they out of malice imputed it to ridiculous and blasphemous causes And besides the Apostle used to provoke to the very testimony of 500. who had seen Iesuâ— rise from death which is not the custom of liars neither is it possible for so many as it were of purpose to conspire to such an untruth as had so many miseries and calamities following on the profession of it 1 Cor. 15.6 But what â—ay they That which we have heard of not only from the Prophets who have witnessed of him â—â—om the beginning and do â—ll conâ—piâ—e together to give a testimony that he iâ— the Saviour of the woâ—ld but from Iohn who was his Messenger immediatly sent before his fâ—ce and whom all men even Christs enemies acknowledged to be â— Prophet and therefore his visiâ—le pointing out the Lamb of God his declaâ—ing how near he was and preferring of him â—nfinitly before himself who had so much authority himself and so is likely to have spoken the truth being misled with no ambition or affectation of honour his instituting a new ordinance plainly pointing out the Messiah at the doorâ— and publishing constantly that voice The kingdom of Heaven is at hand these we and all the people have heard and heâ—rd not with indignation but with reverence and respect But above all we heard himself the true Prophet and sweet Preacher oâ— Israel since the first day he began to open his mouth in the Ministry of the Gospel we have with attentive ears and earnest hearts received all from his mouth and laid up these golden sayings in our heartâ— He did not constrain them to abide with him but there wâ—s a â—ecret power that went from him that chained them to him inevitably Lord whither shall we go from thee for thou hast the words of eternal life O! that was an attractive vertue a powerful conserving vertue that went out of his mouth We heard him say they and we never heard any speak like him not so much for the pomp and Majesty of his stile for he came low sitting on an Asse and was as condescending in his manner of â—peech as in his other behaviour but because he taught with authority there was a divine vertue in his Preaching some spaâ—kles of a divine spirit and power in his discouâ—ses broke out from under the plainnesse and simplicity of it and made our souls truly to apprehend of him what was sacrilegiously attributed in flattery to a man the voice of God and not of man We heard him so many years speak familiarly to us and with us by which we were certainly perswaded he was a true man and then we heard him in his speeches open the hid mysteries of the Kingdom of Heaven revealing the will of the Father which no man could know but he that was with

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