Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	believe_v	faith_n	work_n	18,949	5	6.4304	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28622	The guard of the tree of life, or, A sacramental discourse shewing a Christians priviledge in approaching to God in ordinances, duty in his sacramentall approaches, danger if hee do not sanctifie God in them / by Samuel Bolton ...	Bolton, Samuel, 1606-1654.	1644 (1644)	Wing B3520; ESTC R33239	55,356	184

God which is worth ten thousand of our lives and souls as the people said to David God doth inflict punishments upon offenders And there is no other way to preserve or make whole and repair the honour glory of God c. Men that will not learn by the Word must be taught by works if the Word will not prevail with you to forbear the prophanation of his Ordinances then his works come in If you will be so sensuall and brutish that you will see nothing to be sin but what you feel to be sin in God's hand upon you you shall feel blows enough A rod is for the back of a fool Take this with you What ever you will not learn by faith you shall be taught by sense God makes men feel those things to be evill by sense which by faith they would not believe to be evil When the word will not prevail with men to forbear prophanation of any ordinance or any sin then from word he goes to works lays afflictions judgements punishmeÌ„ts on men And happy t is if the works bring men again to the word when Schola crucis is Schola lucis when God's house of correction is a school of instruction So saith David Blessed is the man whom thou chastisest and teachest in thy law It was so you see with the Corinthians the word did not prevail God goes to his works inflicts punishments on them sickness weakness death and then hee comes to the word again For this cause many are sick And no doubt but word upon works was more prevalent with them then when it went alone Reason Reas 6 6. To declare his hatred against sin God hates all sin and the neerer a sin comes to God the more he hates it Now this is neer him you dishonour his Name his Ordinances are precious they are his name and therfore God will not hold such guiltless c. Thus you see I have shewed you that God will sanctifie himself upon al those who do not sanctifie him in an ordinance And I have shewed you the grounds reasons of it now to application Vse 1. Oh! then take heed thou who art a prophane person a swearer a drunkard and forbear lest God make this true of thee this day and raise his glory out of thy ruines Thou wilt not be warned by the word look for works thou whom the examples of others will not make to beware take heed lest God do here make thee an example It was the third Captain's wisdome in the 2 Kings 1.13 14. who when he saw God's visible judgements upon the two former Captains hee takes warning thereby and avoids their sins so you that are prophane when you see and heare what God hath threatned against prophaners of this Ordinance and what fearfull judgements God hath executed upon all unworthy receivers which are all Christless all graceless persons Oh! beware of coming hither in thy sins God's Word is true As what hee promiseth is sure to come to pass so what ever hee threatens And though hee prolong and defer the time of execution yet your damnation sleepeth not as Peter saith 2 Pet. 3.7 8 9. verses It shall surely come If God should threaten to strike dead every unworthy receiver you would be afraid to come and how would it make the best of us to look about us whether we are worthy receivers or not But alas what is this threatning in comparison of the other you eat and drink damnation to your selves This is as far above the other as a temporall is below an eternall A punishment upon the body below the everlasting wrath of God and punishment of your souls Better you were strucke dead here then reserved for everlasting death hereafter Thy body escapes here and yet I cannot assure thee of that others who were God's own people were struck with death and sickness and I cannot assure thee that God will not destroy thee with the bread in thy mouth as hee did the Israelites with the Quails in theirs God hath threatened and we know not whether he will execute yea or no God said I will not hold him guiltless that takes my Name in vain Examples we have but other examples are worn out who knowes whether he will not give fresh examples and deal by thee as he did by Nadab and Abihu in the Text even in the face of the whole congregation destroy thee with fire from heaven that all may feare thou went with them but from fire to fire from a destruction by fire to preservation in fire from temporall to eternall burnings But suppose that God should forbear his stroke now yet it is certain to come Quorum ultio reponitur in futurum And wo be to them whose vengeance is reserved for another day Ah it will come then with a witness then with load enough when the guilt of al thy prophanations of this glorious ordinance come together and therefore beware beware as thou loves thy body nay thy soul that for ever beware of unworthy partaking c. Vse 2. If so Oh! then look to it you who go on in a way of prophanation of Gods Ordinances God hath said hee will be sanctified of them who draw neer to him And dost thou believe this Is it true or is it false I know thou dare not but say this is truth God himself speaks it Well then this being a truth what may thou expect who art a prophaner of his Ordinances And to all thy prophanations as it was said of Herod he added this that he cast John in prison so you adde this to all the rest the prophanation of this Ordinance of the Lords Supper Oh! this is a sin for which God will not bear with thee If God would not bear with his own people the Corinthians who yet had grace were habitually disposed were justified sanctified and wanted only actuall preparation and disposition in the Ordinance how shall he bear with thee thou prophane person graceless person If God deal thus with the green tree what shall become of the dry tree If God deal thus with his own what shall become of thee If thus with the bearing what shall become of the barren tree If judgement begin at the house of God where shall the wicked and sinners appear Answer me that if thou canst If God will be sanctified upon his sanctified ones what of thee If God doth punish the want of circumstances what wil he do to thee who wants the substance the main requisite But it may be thou thinks there is no such matter these are but Bugbears c. for thy part thou hast come hither and gone home and found no hurt And hast thou so Bless not thy self in that there is the more behind A black and dismall showre of wrath is sure to fall upon thee one day This is true God will be sanctified of them that come nigh him And this is true also Hee who eats and drinks unworthily is made

A man may be a sanctified person and yet not sanctifie God in this Ordinance if he doe not exercise those Graces gracious dispositions which God requireth here are sutable to the quality and nature of the Ordinance 1. Now the first and great grace that here is to be exercised is Faith Faith is the great Grace which gives admission unto this ordinance and faith is the great grace that is to be exercised and to run through the use of it Concerning which we shall desire to unfold three things 1. What act of Faith is here to be exercised 2. Upon what object we must exercise our Faith here 3. For what benefits faith must here be exercised For the first viz. what act of Faith is here to bee exercised There are these two main acts of Faith 1. An act of Recumbence 2. An act of apprehension application of Christ Fides potest habere aliquem modum dubitationis salvÃ¢ fide Daven Fideicertitudo importat firmitatem adhaesionis non quietationem intellectus Aquin. Both these may be exercised here and to our spirituall benefit By the one we go over to Christ by the other we bring Christ over to us The first act of Faith gives us an interest in all the benefits of Christ though as yet the soule is not able to bring home to it selfe the great revenue of mercie and grace which Christ hath purchased and the soule hath an interest in The second act of faith brings it all home In the former God makes Christ ours and we his in the latter wee make him ours Christ in his blood and merits Christ in his grace and Spirit Christ in all his doings and sufferings so far as he is coÌ„municable to poore sinners Now there is not much difference betweene these two acts The difference is not in the nature and essence of the grace both are faith and saving faith nor in the fruits and benefits both give a man union and communion with Christ c. But the difference is in the measures and degrees in the comforts of it To the first there goes a conviction of sin a manifestation and clearing of the promise a perswasion of the truth fulnesse freenesse sutablenesse and goodnesse of the promise And upon all this here is a rowling a resting upon Christ And the latter is but a further degree a bringing over or home all this to its own selfe In the former act the soule hath communion with all the benefits of Christ It 's such an act of Faith as gives a soule union with the person and that cannot be without communion with the priviledges and benefits In this latter there is but a clearer apprehension of it In the first we go over to Christ in the latter we bring over Christ to us In the former we are apprehended of Christ Phil. 3.12 in the latter wee apprehend Christ Now to the Answer what act of faith is here to be exercised unto which I say that that act of faith which doth apprehend and apply Christ is most sutable to this ordinance of the Sacrament hence is this called a taking of Christ a receiving of Christ a feeding upon Christ eating his flesh and drinking his blood all which shew this act is most sutable to the ordinance Here we have an offer of Christ and this act is most sutable to take him as offered And the more strength wee have to apply and bring Christ home the more we feed on him the more wee are nourished and built up But though this act of faith is most sutable to the ordinance yet wee shut not out the other from the comfort benefit of it That which gives the soul union with Christ doth give it communion with all the benefits of Christ Christ and his benefits go together Yet I could wish that every one who hath done this first act of faith would work it up one degree higher to apprehend and apply Christ in the promises of grace Seeing according to the measure of your faith and feeding upon Christ such is the measure of the benefit by Christ here But however be not discouraged such as are weak in faith will Christ receive Rom. 14.1 If hee have a care that others shall not reject them for their weakness but bid them to receive them much more will hee himself receive them and whom he will receive shall receive him If therefore thou art weak in applying faith and thou cannot bring Christ over to thee go thou over to Christ if thou cannot fully apprehend him let him apprehend thee Phil. 3.12 cast thy self into his arms In languidÃ¢ fide magis nos apprehendimur a â—hristo quÃ m quod nos ipsum apprâ—hendamus Chem. by this act set thy seal to Gods truth and expect here in this ordinance that God should put his Seal to thy heart by assuring So much for the first what act of faith is here to be exercised We come to the second 2. Upon what Object must the act of faith be terminated here You must know there are many objects of faith in generall as God himself in the unity of Essence and trinity of Persons the Word of God the Promises of God But there is but one object of Justifying faith and that is Christ God-man Act. 10.43 Gen. 3.15 the Mediatour To him give all the Prophets witness that who ever believes in him shall receive remission of sins This is the object upon which the faith of Adam was terminated Gen. 3.15 the seed of the woman and thereby was justified and had his recovery after the fall This is that object upon which the faith of Abraham who was the Father of the faithfull was terminated who saw his day and rejoyced it was not the believing of the Promise of seed but in the promised seed To him also did the eyes of the faithfull look under the law through the shadows and sacrifices and were justified by Christ to be as we are now by Christ exhibited And upon him must our faith be terminated not only in the first act of faith for justification but also in the exercise of it in this ordinance for the further assurance of justification and increase of sanctification And let it not seem strange to you wee are not so much to deale with a promise here as with the thing promised nor to feed on a promise as upon Christ himself by faith to eat his flesh and drinke his blood Matth. 26.26 Corpus Christiest pabulum fidei Joh. 6.15 This is my body c. Christ is the meat here for the hand of faith to receive the mouth of faith to eate as hee faith My flesh is meat indeed and my blood is drink indeed You may make use of the promises here the Sacrament is the seale to every promise in the covenant But the matter of the Sacrament indeed and that whereon wee are chiefly to feed is Christ himselfe Christ as he is laid

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