Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	father_n	love_v	world_n	20,571	5	5.9599	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09364	The first part of The cases of conscience Wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of God. Taught and deliuered, by M. William Perkins in his Holy-day lectures, by himselfe revised before his death, and now published for the benefit of the Church.; Cases of conscience. Part 1	Perkins, William, 1558-1602.; Pickering, Thomas, d. 1625.	1604 (1604)	STC 19668; ESTC S114413	95,900	200

and pure and no mortall man being vncleane polluted by sinne can haue fellowship with him yet God hath shewed his mercy to those that beleue in him and hath accepted of the blood of Iesus Christ his sonne whereby they are clensed from all their corruptioÌ„s v. 7. If here it be asked how this pardon and forgiuenes may be known It is answered by two signes one is HuÌ„ble heartie Confession of our sins vnto god for so saith the Apostle If we confesse our sins he is faithfull and iust to forgiue vs our sins and to clense vs from all iniquitie v. 9. The other is the pacified Conscience for being iustified by faith we haue peace with God and If our heart condemne vs not that is if our conscience in respect of sinne doth not accuse vs then haue we boldnesse towards God Chap. 3. v. 21. The secoÌ„d note of fellowship with God is the sanctifying Spirit whereby we are renewed in holines and righteousnes Hereby we know that he abideth in vs euen by the Spirit which he hath giuen vs Chap. 3. v. 24. The third is holines vprightnes of heart life To this end the Apostle saith If we say that we haue fellowship with him and walke in darknes we lie doe not truely but if we walke in the light as he is in the light we haue fellowship one with another c. Chap. 1. 6. 7. The fourth is perseueraÌ„ce in the knowledge and obedience of the Gospel So the same Apostle exhorteth the Church Let therfore abide in you that same doctrine coÌ„cerning Christ which ye haue heard from the beginning If that which ye haue heard from the beginning remaine in you that is if ye beleeue and obey it you also shall continue in the same and in the father Chap. 2. 24. The second Ground He that is the adopted sonne of God shall vndoubtedly be saued This point the Apostle plainely declareth when he saith Beloued now are we the sonnes of God And we knowe that is we are vndoubtedly assured by faith that when Christ shal appeare in glory we shal be like vnto him for we shall see him as he is That the latter part of these words is thus to be expounded I gather out of Chap. 2. 28. as also by comparing this text with that of S. Paul where he saith When Christ which is our life shall appeare then shall we also appeare with him in glory And againe If we be sonnes we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him Nowe put the case that the conscience of the beleeuer will not rest in this but desires to be further resolued touching the certainetie of his adoption Then I answer that he must haue recourse vnto the signes whereby a sonne of God may be discerned from a child of the deuill and these are principally three First is truely to beleeue in the name of the sonne of God for those that haue God for their father are made the sonnes of God by faith in Iesus Christ. And this faith shewes it selfe by obedience For hereby we are sure that we knowe Christ that is that we beleeue in him and apply him with all his benefits vnto our soules If we keepe his commandements Nay further He that saies I knowe him and keepes not his commandements is a liar and the trueth is not in him chap. 2 3 4. The second signe is a heartie desire and earnest indeauour to be clensed of his corruptions Euery sonne of God that hath this hope purifieth himselfe euen as Christ is pure chap. 3. vers 3. The third is the loue of a Christian because he is a Christian for hereby saies the Apostle are the children of God known from the children of the deuill because the sonnes of Satan doe hate their brethren as Cain did his brother Abel euen for the good workes which they doe On the other side Gods adopted sonnes may hereby know themselues to be translated from death to life because they loue the brethren Chap. 3. 10 11 12 c. The third Ground They that are assured of the loue of God to them in particular may also be certainely assured of their owne saluation This doctrine followes necessarily vpon the Apostles words chap. 4. v. 9. For those whome God hath loued from all eternitie to them he hath manifested his loue by sending his onely begotten sonne into the world that they might liue through him eternally But howe may a man be assured of Gods speciall loue and fauour The same Apostle answers by two notes The first is the loue of our brethren and that according to Gods commandement wherein it is commanded that he that loues God should loue his brother also 4. 21. Andif any man say I loue God and hate his brother be is a liar For howe can he that loueth not his brother whome he hath seene loue God whome he hath not seene 4. 20. Nowe that a man deceiue not himselfe in the loue of his brother Saint Iohn giues three rules One that Christian brotherly loue should not be for outward respects or considerations but principally because they are the sonnes of God and members of Christ Euery one that loueth him which did beget that is god the father loueth him also which is begotten of him 5. 1. Another is that it must not be outward in shew onely but inward in the heart Let vs not loue in word or in tongue onely but in deede and in trueth 3. 18. Lastly that it be not onely in time of prosperitie but vvhen hee stands in most neede of our loue For whosoeuer hath this worlds good and seeth his brother haue neede and shutteth vp the bovvels of compassion from him howe dvvelieth the loue of god in him 3. 17. The second note of Gods loue vnto vs is our loue of god For those whome God loueth in Christ to them hee giues his grace to loue him againe And this louing of him againe is an euident token of that loue wherewith he loueth them So saith the Apostle We loue him because hee loued vs first 4. 19. If it be demaunded howe a man may be assured that he loueth God the answer is hee may knowe it by two things first by his conformitie to him in holinesse The child that loues his father will be willing to tread in the steppes of his father and so in like manner he that loueth God will indeauour euen as hee is so to be in this world 4. 17. But howe is that not in equalitie and perfection but in similitude and conformitie striuing to be holy as he is holy and indeauouring to doe his will in all things Secondly by the vveaning of his affection from the things of this world yea from all pleasures and delights of this present life so farre forth as they are seuered from the feare and loue of

God Loue not this vvorld nor the things that are in the world if any man loue this world the loue of the father is not in him 2. 15. The Fourth place is in the second of Timothie 2. 19. The foundation of God remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth vpon the name of the Lord depart from iniquitie In these wordes Paul goeth about to cut off an ofsence which the Church might take by reason of the fall of Hymenaeus and Philetus who seemed to be pillars and principall men in the Church And to confirme them against this offence he saith The foundation of God that is the decree of Gods election stands firme and sure so as those which are elected of God shall neuer fall away as these two haue done And this he declares by a double similitude First of all he saith the election of God is like the foundation of an house which standeth fast though all the building be shaken Secondly he saith that election hath the seale of God and therefore may not be chaÌ„ged because things which are sealed are thereby made sure and authenticall Nowe this seale hath two parts the first concerns God in that euery mans saluation is written in the booke of life and God knoweth who are his And because it might be said God indeede knowes who shall be saued but what is that to vs we knowe not so much of our selues Therfore Saint Paul to answer this sets downe a second part of this seale which concerns man and is imprinted in his heart and conscience which also hath two branches the gift of invocation and a watchfull care to make conscience of all euery sinne in these words And let euery one that calleth vpon the name of the Lord depart from iniquitie VVhereby he signifieth that those that can call vpon God giue him thanks for his benefits and withall in their liues make conscience of sinne haue the seale of Gods election imprinted in their hearts and may assure themselues they are the Lords A Fift place of scripture touching this question is 2. Pet. 1. 10. Giue all diligence to make your election sure for if you doe these things you shall neuer fall Which words containe two parts first an Exhortation to make our election sure not with God for with him all things are knowne but to ourselues in our owne hearts and consciences Secondly the Meanes whereby to come to this assurance that is by doing the things before named in the 5 6 and 7. verses that is nothing else but to practise the vertues of the morall law there set downe which I will briefly shewe what they are as they lie in the text To faith adde vertue by faith he meaneth true religion and that gift of God whereby we put our trust and confidence in Christ. By vertue he meaneth no speciall vertue but as I take it an honest and vpright life before men shining in the vertues and workes of the morall law By knowledge he meanes a gift of God whereby a man may iudge how to carrie himselfe warily and vprightly before men By temperance is vnderstood a gift of God whereby we keepe a moderation of our naturall appetite especially about meate drinke and attire By Patience is meant a vertue whereby we moderate our sorrowe in induring affliction Godlines is another vertue whereby we worship God in the duties of the first table Brotherly kindnesse is also that vertue whereby we imbrace the Church of God the members thereof with the bowels of loue And in the last place Loue is that vertue wherby we are well affected to all men euen to our enemies Now hauing made a rehearsall of these vertues in the tenth verse he saith If ye doe these things ye shall neuer fall that is to say If ye exercise your selues in these things you may hereby be well assured and perswaded of your election and saluation III. Question THe last generall Question touching man as he is a Christian is How a man beeing in distresse of minde may be comforted and releiued Ans. Omitting all circumstances considering that much might be spoken touching this Question I will onely set down that which I take to be most materiall to the doubt in hand DIstresse of mind which SalomoÌ„ calls a brokeÌ„ or troubled spirit is wheÌ„ a maÌ„ is disquieted and distempered in conscience and consequently in his affections touching his estate before God This distresse hath two degrees the lesse and the greater The lesse is a single feare or griefe when a man standeth in suspense and doubt of his owne saluation and in feare that he shall be condemned The greater distresse is Despaire when a man is without all hope of saluation in his owne sense and apprehension I call dispaire a greater distresse because it is not a distinct kind of trouble of minde as some doe thinke but the highest degree in euery kinde of distresse For euery distresse in the minde is a feare of condemnation and comes at length to desperation if it be not cured All distresse of minde ariseth from temptation either begunne or continued For these two doe so necessarily followe and so inseperably accompany each the other that no distresse of what kind soeuer can be seuered from temptation And therfore according to the diuers sorts of temptations that doe befall men must the distresses of the minde be distinguished Now Temptations be of two sorts either of triall or seducement Temptations of triall are such as doe befall men for the triall and proofe of the grace of God which is in them The Temptations of triall are twofold the first is a combate of the conscience directly and immediately with the wrath of God which beeing the most grieuous temptation that can be it causeth the greatest and deepest distresse of conscience The second is the Triall of the Crosse that is of outward affliction whereby God maketh proofe of the faith of his children and not only that but of their hope patience and affiance in his mercie for their deliuerance Temptations of seducement be such as wherin men are entised to fall from God Christ to any kind of euil And these are of three kinds The first is the temptation of Blasphemies or the Blasphemous temptation which is from the Deuill immediately The second is from a mans owne sinnes originall and actuall and this also hath sundrie branches as we shall see afterward The third proceeds from Imagination corrupted and deceiued Now answerable to these seuerall kinds of temptations are the seueral kinds of distresses and as all temptations may be reduced to those fiue which haue beene before named so may all distresses be reduced to fiue heads arising of the former temptations Before I come to handle them in particular we are to consider in the first place what is the best most sure generall Remedie which may serue for all these or any other kind of

transitorie state For we are as S. Peter speaketh but strangers and Pilgrimes that wander to and fro in the earth as in a strange countrey and still are making forward to our owne home We haue here no abiding citie the houses wherein we dwell are but Innes in which we soiourne for a time yea the bodies which we haue are but tents and tabernacles alway readie to be shifted and our selues to be traÌ„slated into another place Fourthly by remembring that Christ our Head beeing now in heauen and we his members vpon the earth during our life we are in presence separated from our Head and consequently from that happie and glorious fellowship which we shall inioy with him and all the Saints our fellow-members in the kingdome of heauen This S. Paul noteth when he saith whilst we are at home in the bodie we are absent from the Lord and thereupon himselfe desired to be dissolued and to be with Christ. Hauing thus entred into the due consideration of the aforesaid euills we must in the second place exercise our selues in the frequent meditation of the blessed estate of Gods chosen in the kingdome of glorie who beeing translated out of this life into the bosome of Abraham are fully and perfectly freed from sinne from Satan from vanitie and misâ—â—ie haue all teares wiped from their eyes doe behold the face of God are made like vnto Christ in holines and honour and doe with him inheâ—it the kingdome prepared for them from the fouÌ„dations of the world In the third place hauing throughly considered of these things we must Compare the estate of this present life in the respects before named with the estate of that which is to come in the kingdome of heauen and laying them in a paralell together we shall find the one infinitely farre to excell the other in regard of true ioy and comfort And this will make vs though liuing in the world yet to vse it as if we vsed it not to haue our conuersation in heauen to thinke with Paul that to be loosed and be with Christ is best of all for vs to haue a tâ—ue liuely tast of the ioyes of the world to come and accordingly with Abraham Isaac and Iacob to looke for a citie that hath foundations whose builder and maker is God Secondly it is demanded how a man may truly discerne whether this ioy of the Spirit be in him yea or no For answer hereunto it is to be remembred that there are sundrie properties whereby it differeth from carnall ioy And these are principally fiue First this ioy is brought forth as it were of sorrow for sinne and for the want of Christ. Ye shall sorrow saith our Sauiour Christ to his Disciples meaning for his departure but your sorrow shall be turned into ioy These words are not onely meant of his Disciples but of all beleeuers who vpon consideration of their sinnes and the spirituall want of Christ Iesus doe mourne and lament For not only they but all true beleeuers are there opposed vnto the World Againe blessed are they that mourne that is beeing touched with causes of exceeding griefe doe withall mourne for their sinnes for they shall be comforted On the other side carnall ioy as it hath his beginning from the flesh and ariseth of things pleasing thereunto so it ends in sorrow heauines In the end reioycing is turned into mourning saith Salomon And Woe be to you that now laugh for ye shall weepe Secondly the ioy of the Spirit is a fruit of righteousnes that is it issueth and floweth from Christ knowne and beleeued to be made vnto vs of God wisdome righteousnes sanctification and full redemption For from hence follows peace of conscience and from peace comes ioy in the holy Ghost Contrariwise the ioy of the flesh ariseth onely from the sudden feeling of some worldly delight and therefore cannot bring any sound peace vnto the conscience oâ— the man possessed of it Thirdly spirituall ioy is founded in the holy vse of the Word Sacraments Praier and in the practise of Christian duties of mercie loue iustice c. The other is not so For the world conceiueth a ioy besides the word out of the exercises of inuocation and repentance which stands in the practise of crueltie malice oppression iniustice and all manner of impietie And hence it is that hauing spent their daies in such matter of reioycing at length in a moment they goe downe to hell Fourthly heauenly ioy is so fixed and rooted in the heart that it cannot be remooued thence Your ioy shall no man take from you saith Christ. It must needes therefore be true and sound yea able to swallow vp all matter of griefe and heauinesse whereas the other is neuer sincere but with the sweetnes thereof hath alwaies mingled some bitternes Euen in laughter saitl Sâ—lomon speaking thereof the heart is heauie When the face of the wicked man shineth and his countenance is pleasant euen then is he inwardly sorrowfull and his minde is troubled Lastly the ioy of the Spirit is eternall abiding in the mind of man not onely for the terme of this life but for euer in the world to come So is not the reioycing of the world in earthly things for it is fading and deceitfull as the things themselues be wherein it is placed it hath the beginning in corruption and endeth with this present life The examples of the two rich men in the Gospel doe manifest this truth And to this purpose is the speech of Zophar in the booke of Iob that the reioycing of the vicked is very short and the ioy of hypoerâ—â—es is but a moment c. By these fiue properties may we put a true difference betweene earthly and heauenly reioycing and consequently discerne of them euen in our selues And if we perceiue this ioy of the Spirit rightly receiued in our hearts and grounded in the right vse of the word and Sacraments as also in the exercises of inuocation faith and repentance to take place in our soules and consciences we shall finde it of force to moderate and delay the very terrours of death And so much for Preparation Now the Helpes to be vsed in the time of death are manifold the summe of all may be reduced to two heads Meditations and Practises Touching Meditations we must in the first place consider Death in a double respect one as it is in it owne nature and another as it is changed and qualified by the death of Christ. Death in it owne nature is a Curse or forerunner of condemnation the very gates and suburbs of hell it selfe but beeing qualified by Christ it is a blessing a short passage vnto ioy an entrance into euerlasting life a quiet sleepe voide of all annoyance by dreames and fantasies And the graue a resting chamber persumed by the death of Christ for the bodies of all the Elect our

of which when they awake they shall be admitted and receiued into the presence of God in heauen Secondly we are to consider that there be three degrees of eternall life The first where of is in this world before we die and it is then when we beginne to repent and beleeue in Christ and to be assured in conscience that God the father is our father Christ our redeemer and the holy Ghost our comforter For this is eternall life to know God and him whome he hath sent Iesus Christ. The next degree is in death for death cuts off all sinne originall and actuall death frees vs from all worldly miseries death prepareth the bodie that it may be fit to enter into eternall happinesse together with the soule which is alreadie in heauen The last degree is when bodie and soule reunited goe both together into eternall and euerlaâ—â—ing glorie in heauen Our third meditation is that there is a mysticall vnion and coniunction betweene Christ euery beleeuer and that not onley in regard of soule but of bodie also which beeing once knit shall neuer be dissolued but is eternall Wherevpon the dying dead rotten and consumed bodie remaineth still a member of Christ abideth within the couenant and is and shall be euer a temple of the holy Ghost Thus Adam and Abraham which are dead so many thousand yeares agoe yea euery true beleeuer from them to the end of the world shall rise at the last day in body to glorie by the power of their coniunction with Christ. In the winter season we see the most trees voide of leaues buddes and blossomes so as they seeme to vs to be dead and yet neuerthelesse there is a sappe in the roote of them which in the Spring wil ascend reuiue the decaied branches Euen so it is with our bodies which though they be corrupted rotten burnt or eaten with wormes or deuoured by wild beasts so as they may seeme to be vtterly perished yet there is as it were a secret and hidden sap in them by reason of their vnion with Christ by which they shall be raised reuiued quickened beeing made like vnto the glorious bodie of Christ their head with whome they shall raigne and liue for euermore Helpes in practise are two First he that will beare with comfort the pangs of death must labour that he may die in Christ and that is by faith laying hold of the promise of God touching forgiuenesse of sinnes and life euerlasting by Christ. All these saith the holy Ghost died in faith namely Abel Enoch Noe Abraham and Sarah all laying hold of the promise of life by Christ. When Iacob on his death-bed was blessing of his children he brake forth into this heauenly speach O Lord I haue waited for thy saluation In which words it is plaine that his faith rested on the mercy of God by hope he waited for his saluatioÌ„ And our Sauiour Christ saith As Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him might not perish but haue life euerlasting Out of which words the forenamed dutie may be learned that looke as the children of Israel beeing stung with fierie serpents and that vnto death were healed by looking vp to the brasen serpent erected by Moses so when we are stung with sinne and death we must euer remember by faith to looke vpon Christ. But specially when we are dying then it is our part to fixe the eies of our soules by faith vpon him and thereby shall we escape death and be made partakers of eternall life and happinesse Notable is the example of Christ who as he was man alwaies fixed his trust and confidence in his fathers word especially at his end For when he was dying and the pangs of death seazed vpon him he cries vnto the Lord My God my God why hast thou forsaken me and againe Father into thy hands I commend my spirit which words are ful of faith and doe bewray what great affiance he placed in his fathers loue c. When Dauid in an extremitie saw nothing before his eies but present death the people intending to stone him at the very instant as the text saith he comforted himselfe in the Lord his God but how by calling to minde the mercifull promises that God had made vnto him and by applying them vnto his heart by faith And Paul saith of himselfe and the rest of the faithfull that they receiued the sentence of death in themselues that they might not trust in themselues but in God From these examples it followes that they which desire with comfort to beare the pangs of death must die by faith that is they must set before their eies the promise of remission of sinnes and life euerlasting and depend vpon it wrapping as it were and infolding themselues in it as in a close and warme garment that will keepe them safe and sure against the winde and weather of temptation The second Practise in time of death is to die in obedience which is nothing else but willingly readily and ioyfully without murmuring to submit ourselues to Gods will in bearing the paines of death A most worthie president of this obedience we haue in our Sauiour Christ when he said vnto his father Not my will but thy will be done thereby submitting his will to his Fathers will touching the death which he then suffered And this his example at the time of his departure must be a rule of direction vnto vs vpon the like occasion True it is that obedience to God in death is against corrupt nature and therefore our dutie is the more to invre our selues to the performing of it and that which the blessed Apostle said of himselfe I die daily ought to be continually our resolution and practise If we shall inquire howe this may be done the answer is when God layeth afflictions vpon vs in our life time then by indeauouring to beare them with patience meeknes and lowlinesse For euery affliction is as it were a petty death and if we doe in it subiect our selues to the hand of God we shal the better obey him in the great death of all and thus doing whensoeuer God striketh vs with death we shall with comfort endure the same The Third particular Affliction is Satanicall molestation whereby both persons places of mansioÌ„ or abode are either possessed or otherwise molested by the malice of the Deuill Touching this affliction the Question of coÌ„science is How such persons as are possessed or feare possession or else indure molestations by the Deuill in their houses may haue their minds quieted and staied and consequently in that case be remedied And here 2. things are generally to be considered in way of answer First it is to be remembred that possession is known by two signes The one is when the deuill is euideÌ„tly present either in the whole body or in soÌ„e part of it

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