Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	great_a	know_v	4,387	5	3.4760	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

of grace since now to his endlesse comfort he feeleth that Christ hath borne the punishment of his sinne that hee might enioy the fruite of Christes righteousnes which is all grace in this world and hereafter euerlasting life Out of this short explication of the Apostles wordes light touch of this most wounderful doctrine we may for our better instruction obserue first who are to be reconciled that is God and man secondly by whom they are to be reconciled that is by Iesus Christ thirdly by what meanes Christ reconcileth man vnto God which is by taking away from man that which is mans that is his sinne and by giuing vnto man that which is not mans but Gods euen the righteousnesse of God in him Then first the chiefe partie that is to be reconciled is God and he sent his seruaunts earely and late to recall his people from their sinnes and although they were euill entreated and put to shame yet in the aboundance of his loue he protesteth that he would not the death of a sinner but with great griefe demaundeth of his people Israell why they would die nay after his seruants he sendeth his sonne who weepeth would haue gathered them as the henne gathereth her chickens but they would not heare nor know the thinges that made for there peace but killed the heyre of the vineyard and persequuted such which beleeued in his name Yet for all this God full of mercy and ready to forgiue giueth in commaund to his Apostles and to other successors the pastors and teachers in the Church not to commaund but to pray not in there owne name but in his that yet at the length they would be reconciled vnto him Behold O carelesse fleshe the wonder of the world that the almighty who by the breath of his nostrels could destroy al flesh and can raise out of stones sonnes vnto Abraham make of Moses a mighty nation should so far stoope as it were vnto man and beseech him that he would be reconciled vnto him It is he O man that is iniured he hath not iniured nor wronged thee testifie against him if thou canst yet he which beareth thy rebukes and whose wrath if thou weart armed with the powers of heauen and earth thou couldest not susteyne is not onely ready to forgiue but beggeth at thy hands that thou wouldest be forgiuen and reconciled vnto him Thy enmitie can do him no hurt thy friendship no good Yet when thou art dumbe nay scornest his helpe that is thine owne health he for thy good not for his entreateth beseecheth that thou wouldest be reconciled vnto him O Lord great in patience and of much mercy that thou shouldest so friendly deale with sin full flesh I would that we could so deale with our brethren as thou O Lord hast dealt with vs. But alas our fleshly mindes and malice feeding stomackes are so sharpened to reuenge and to bandie backe an ill turne with a worse that if any hath but once trespassed vs we are ready forthwith to haue him by the throate We are so farre from entreating his loue that wee disdaine to speake to him nay cannot abide that any should speake of him to vs. But O man looke on thy maker he hath not dealt in this sort with thee thou hast not trespassed him once but often and that not after a light but most grieuous manner yet before that thou art sorie for thy fault or once desirest to haue his mercy he is not onely coÌ„tent to speake but as one that hath written thy iniuries in the dust desireth thee to be recoÌ„ciled vnto him O blessed sauiour whilest yet thy handes and feete were bleeding thy mouth tasted of the gall and vineger whilest yet thy eies saw there vilenes and thy eares heard the reproch with which they reproched thee thou criedst forgiue them father forgiue them they know not what they do And thy faithfull Stephen whilest yet he sighed vnder the violence of the stones he called for no fier from heauen neither did his bloud call for vengeance from the earth but seeking to do good to them of whom he had receyued euill O Lord lay not this sin to there charge True it is that which the Disciples spake of another matter so sinful flesh speaketh of this this is an harde saying who may abide it Insomuch that if fleshe and bloud aske counsaile of it self he wil haue a tooth for a tooth and yet not content he will neuer rest till he hath set his feete on the neck of him that hath offended and his eies see him a dispised creature trampeled in the dirte For if Haman see that Mardoche shall not arise and make obeysaunce vnto him so mightily rageth malice in his hart that he will not onely prepare a gibbet to hange him but yet not satisfying his reuenging soule he will labour to destroy with him his whole nation If once the women shall ascribe to Dauid more glorie then to Saule although Dauid veÌ„tured for Saules defence and this fault if so be a fault is in other not in him yet Saules soule so burneth with reuenge that it can not be cooled by intreatie of friendes or any whit aswaged by the merites of his seruant nor yet quenched although he knoweth all this to be the onely worke of God Thus doth malice reuenge beare rule in fleshly minded men Neyther doth this furious passion onely reigne in fleshly minded men and such which haue no feeling of God but euen this taketh hold sometimes of the children of God and so mastereth the good spirit that is in them that in the furie of their affection they seeke reuenge and the spoyle of him whom their humor doth not like This may be seene in Elysha who cursed the children because they mocked him this in the Patriarkes which forgate nature and sould their brother this in Lot who snuffes at Abraham for the quarell of his men this in the Apostles who wished for fier to come downe from heauen this in Dauid who rashly vowed that hee would not leaue in Nabels house one to make water against the wall and this also in many Gods seruants who now liue in the flesh too much yeelding to their fleshe Vnto whom what should wee say but that they would walke after the spirit not after the fleshe that they would leaue to liue vnto themselues and suffer Christ to liue in them That they would say of Shemei cursing as Dauid did to the sonnes of Seruiah suffer him to curse for the Lord hath biddeÌ„ him or that they would answere not onely with wordes but teares of kindnes as Ioseph did to his brethren which acknowledged their faulte all is for good feare ye not am not I vnder God And not only let them acknowledge that it is God

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

Selected quad for the lemma: death_n

Text snippets containing the quad