Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	grace_n	life_n	reign_v	4,565	5	9.3210	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15826	The saints sufferings, and sinners sorrowes. Or, The evident tokens of the salvation of the one, and the perdition of the other Phil. I.28, 2 Thes. I.6,7	Yates, John, d. ca. 1660.	1631 (1631)	STC 26087; ESTC S101332	67,289	372

Apostle that Godlinesse is great gaine and surely a godly life is to be preferred before all good things about us VVhat can it advantage a man to be well for the world and ill and vile for himselfe He gaines nothing that wins the world with the losse of himselfe Very Ethnicks in their Ethickes have laid it downe for a rule that nothing is so good for a man as to live well Honour riches pleasures have their valuations in the world and they are the greatest markes men shoot at and straine their consciences to the highest But howsoever men give these their good word yet they will be wanting in the day of death when nothing but the gaine of godlinesse will profit us To purchase honour we make riches our servants and yet even this consisteth for the most part in the applause of the multitude which it may be will follow us in faire weather but will be sure to forsake us in the first tempest of misfortune and steere away before the Sea and wind leaving us to the rualice of our destinies Who would trust such an heard of Animals that please themselves with the noise they make without any true knowledge of the cause or the distinction of vertue and fortune Let the impious prosper and they shall be applauded and let the vertuous be unhappy and they shall bee despised Fortune raiseth up men to the horse and rideth them who when they are descended and on foot like other men and they and their fortune parted we shall see a bitter contempt spurne at the one with as great liberty as a base Groome dare presume to beat the other Who seeth not then the profit of Godlinesse to be preferred before all worldly advantages That skill must needes be the best which can teach a man to know himselfe and that gaine the greatest which is accoÌ„panied with the favour of God grace of Christ and comfort of the Spirit and which can made us blessed in this life and the life to come The Saints sufferings and Sinners sorrowes have coÌ„trary beginnings and contrary endings Their beginnings are known by their shortnesse their endings cannot be knowne for their Eternity A good man knowes the worst at the first and his very sorrow is turned into joy and his joy is unspeakeable and glorious but a wicked man knowes his best at the first and his joy is turned into sorrow and his sorrow is not to bee defined All that our Text can say of it is What shall his end bee Nay there is yet more both in their joy and sorrow It is not an alteration but a conversion A good mans sorrow is not onely changed and removed but converted into joy as the matter of it but the joy of the wicked is not onely taken away but made the matter of his future sorrow and oftentimes as an unknowne sorrow springs from an unknowne sin as we shall discover in a second Sermon The joy and woe of this world how great soever will saile out of sight and then death which pursues us and keepes us in chase will lay hold and fasten on our bodies as prises for wormes and leave our soules to a worse reckoning O what an extreame madnesse were it in the shipwracke of all worldly things where all sinkes but the sorrow to save that for another world What then remaines to him that all his life hath injoyed fortune for a servant and time for a friend but the heavy secret sad and severe thoughts of another life where neither Time nor Fortune shall favour him Happy are all those that have grace to value worldly vanities at no more than their owne price and by retaining the comfortable memory of a well-acted life can behold death without dread and the grave without feare and imbrace both as necessary guides to endlesse glory The sorrowes of this life are but of two sorts The one hath respect to God when we complain to him against our selves and for our offences count him just in all that wee suffer and to such sorrow Saint Paul hath promised blessednesse The other hath respect to the world when wee mutter to our selves against God anâ— complaine of him as if hee had donâ— us wrong either it not giving or taking away what we desire to have anâ— to hold forgettinâ— that humble and juâ—â— acknowledgment oâ— holy Job The Lorâ— hath given and thâ— Lord hath taken blessed be the Name of thâ— Lord. And such sorrow the Apostle â—ath threatned with â—eath Questionlesse hee â—s either a foole or a â—ebell that wil quarâ—ell with God in his â—avours or frownes A foole if he be ignorant whence blessings and crosses come a rebell if he know it and bee â—mpatient How meane soever our estate be yet is thâ— same farre greateâ— than that which Goâ— oweth us and hoâ— sharpe soever oâ—â— afflictions be yet thâ— same are farre lesâ— than those whicâ— are due unto us ã€ˆâ—Šã€‰ know impatience full of excuses anâ— wee say wee rathâ—â— murmure at thâ— hand than the power that beats us bâ— take heed lest like some foolish Curres whilst we bite the stone wee barke against the hand that threw it See God in all his chastisements and beare with patience for whatsoever the beginning is the end shall be happy To conclude My desire is to all and you in speciall for the acceptation perusall and Patronage of these Sermons It is but a small testimony oâ— my unfained observance of you and alâ— that love the truth And thus I take my leave and commend both you and yours to the God oâ— mercy and truth who guide comfort deliver sanctifie and preserve you all and fill you with the comforts of the blessed hope of the appearing of Iesus Christ Yours in the service of Iesus Christ to be ever commanded JOHN YATES The Authors advertisement WHEN the Philosopher spake soberly to the people Laert. in vita Diog lib. 6. they gave him no audience but playing the Minstrell multitudes flocked after him Poets and Poetizing prophets have presumed to preach and prophecie of our calamities and we like gracelesse men are well content to reade them and make merry with our owne miseries and to laugh at our owne misfortunes Wee are in just and God is in good earnest and in the end we shall know to our cost what it is to trifle with God God will bend us or breake us before either he cease smiting or wee smarting Bee afflicted Iam. 4.9 10. and mourne and weep let your laughter be turned into lamentation and your joy into heavinesse Humble your selves in the sight of God and he shall lift you up J have laboured in this Treatise to treade out a way before you and even from the Saints sufferings and Sinners sorrowes to giue you good counsell Now is the time to glorifie God in suffering and by the beginnings of judgements to shew our selves to be of Gods familie My Text is a Briefe of judgements both upon Gods house and

contrary to the world for so the world is conquered and hee that suffers becomes subject to another but we are slaine saith the Apostle and our slaughter is our victory nay more than victory in so doing we conquer the conquerours and command our oppressors More than conquerours is more than any Caesar achieved unto or ever Monarch effected in his greatest victories Who can say so but Christians Emperours have conquered with difficultie and lost with greater facility all their kingdomes They have beene lesse than conquerours and never gotten victory but left it to others to gaine it from them O the honour of this spirituall kingdome and excellency of grace that even thriveth best vnder oppressions and worldly violence The regression of the Kingdome All the honour of this Kingdome redoundeth unto Christ and shall then appeare when he appeares to take his Kingdome great dominion He should have had no subjects but for the Spirit and none so victorious but for Martyres who as they have first honoured Christ by death shall of him againe bee first graced with life Those that are alive and converted shall bee a glory to Christ as hee will bee a glory to them It is for the persons in the sacred Trinity mutually to raise glory one to another Wee are therefore ordine retrogrado come from the kingdome of grace to the Kingdome of power from the administration of the Spirit to the administration of the Son and seeke after three things as glorious as the former and yet more outward but not lesse spirituall for perfection in the Trinity is both wayes obserued and effected in progression the Father perfects his worke in the Sonne and the Sonne in the Spirit so in regression the holy Ghost perfects grace in power and the Son perfects power in glory We will speake of the Sons taking ruling and delivering up of this kingdome of power Christs taking of the Kingdome of power Heb. 2.5 mention is made of a world to come and the subjectioÌ„ thereof to Christ This wee see not saith the Apostle as yet accomplished but wee see Iesus Christ crowned and made a King in heaven His presence on earth as yet wee have not save in the holy Ghost But hee will appeare in his body and take this Kingdome and whole world to himselfe and turne out of it all the ungodly in the earth His enemies that would not suffer him to reigne over them by his Gospell are then to bee brought before him and slaine in his presence The taking of his great power Revel 11.17 At the last trumpet and the last woe all Kingdomes fall to Christ But how I pray you marke the text He shall take to himselfe his great power and reigne To himselfe immediately to himselfe for forme and manner of government He left it in the hands of the Spirit and now takes it againe to himselfe no more depriving the Spirit of the honour of it in the re-assumption than hee did himselfe when he deposed it into the hands of his Spirit Now the question will bee how this is done The answer is with great power greater than ever before for it destroyes them all that now destroy the earth How is it taken Daniel assoiâ—es this doubt and makes it glorious and wonderfull in his extraordinary description of it Dan. 7.9 10. c. First the Lord Iesus takes it from his enemies and casts downe their thrones and makes them seates for his Saints Rev. 20.7 he takes it from the last beast even because of the little horne and his blasphemous and bloody words Secondly hee takes it from the Ancient of daies who in a glorious and most illustrious manner installes the Lord Iesus into his kingdome Thirdly he is attended and waited upon by the innumerable company of Angels by whom hee is brought to the Ancient of dayes Reade the rest and admite at this inauguration and solemnization of the day of Christs coronation upon earth who now in heaven is crowned with glory and immortality When it is taken 2 Tim. 4.1 At the Epiphanie of his kingdome Marke 13.26 Luke 21.27 when the powers of heaven are shaken and the starres that shine in them are humbled to the ground Earthly potentates that are advanced above others shall bee made low The fall of such starres will not hinder the sight of Christ but honour it Other starres being bigger than the earth would overlay it and men and suffer no man to stand upon earth to see the Lord Iesus come in the clouds of heaven with power and great glory Hee must bee seene of all eyes and therefore it is most safe to give the sense of the Scriptures by the Scriptures and to say of this day as of the former shadowes of it in Babylon and Aegypt Isa 13.10 and 14.12 13. Ezek. 32.7 8. The starres of heaven and the constellations thereof shall not give their light The Sunne shall bee darkned in his going forth and the Moone shall not cause her light to shine the bright lights of heaven are put out when Pharaoh falleth by the Babilonians and Lucifer sonne of the morning ascended into heaven above the heights of the clouds and starres themselves to bee like the most High comes downe to the ground when by the Medes and Persians Belshazzar is pulled from the orbe of his height and honour Christ the bright shining starre of Iacob and the advanced Scepter of Israe is risen and shall rise to smite all corners and subdue all Nations Let us therefore advance him from the taking of the kingdome to the ruling of it Christs ruling and reigning in his kingdome Dan. 7.14 On this day dominion is given to Christ Zech. 14.9 One Lord one name and that over all the earth In this day will hee reigne in and over all mankinde Rev. 11 15. Now the world does not acknowledge him for one Lord as being ruled by many neither does it worship him by one name as being distracted into many religions but this will Christ remove at his day and rule by a more equall power and uniforme worship Paul is our witnesse 1 Cor. 15.24 25 26. c. that the end and delivery up of this kingdome to God even the Father cannot be till rule authority and power of devils in hell men upon earth and even death the last of enemies be fully vanquished and subdued and for this purpose I might produce all the Prophets and holy Apostles speaking glorious things of Christs reigning and ruling at the sound of the last trumpet and comming of the last woe Rev. 10.7 All the Prophets are witnesses and St. Peter speaking of the same thing adds to them all the Apostles 2 Pet. 3 2. They have ill done that have muzled up the mouthes of the Prophets with a Consummation and conclusion in Christs incarnation The Iewes dispute Dan. 2.35 and 7.11 That Messiah must come when the Monarchies are as chaffe before the winde and quite blowne out of the world When the

great a sinne it is Want of faith in Christ is of all sinnes the greatest it denies the mercy of God and makes a man the murtherer of himselfe It tals for Iustice and refuseth a pardon It convinceth of sin and rejects the remedy It casts a man into the jawes of death and cares not for helpe or hand that should pull him out Moses Law is not without punishment but this without escape If the Gospel deny us mercie our misery is irrecoverable The neglect Heb. 2.2 3. The Law of Moses in every transgression and disobedience is repayed with recompence and reward All the benefite is that an escape is granted from the rigour of this Iustice but if we neglect the great salvation of the Gospell we have no way to avoyd vengeance and wrath to come Lose the opportunity of the Gospel and all is lost Wee may recover the losses of the Law but if we looke not to the Gospel our case will bee desperate The Contempt There is no mercie Heb. 10.28 to the despiser of Moses Law and yet ver 29. there is sorer punishment to him that despiteth the Spirit of grace speaking in the Gospel No mercy is the hight of misery and yet Moses Law cannot be strained so high as to deny all mercy It may inflict death but the Gospel may take off the eternall punishment thereof but alas if the Gospell be abused and mercy denyed what Law shall remove that curse and bee able to release the sinner Evangelicall Apostacy We are all fallen in the first man and are for our Apostacy to be loathed and left of God without pittie But the Lord dealt not so with us for our sinnes He had mercy upon us in the Mediatour and made him a meanes to reconcile us againe and bring us into favour but reade with trembling all Apostataes froÌ„ the Gospell and see with horrour your dreadfull doome Heb. 10.38 If any draw backe my soule shall have no pleasure in him Woe unto us if such words had beene uttered against us for our Apostacy in Adam The Lord never set his soule against us but even with it pittied us and pardoned us graciously but now to Apostatize and forsake his mercy his very heart riseth against us and we are most loathsome and abominable in his eyes Hee abhorres for ever to cast a favourable looke upon us or once to vouchsafe us acceptation againe Christian Apostataes are the worst of men and shall have wages with the greatest vengeance Matth. 12.31 32. Blasphemie against the Gospell cannot be forgiven All legall blasphemie is pardonable the Father pardoneth it against himselfe the Sonne will remit it for his part but if it proceed to touch the Spirit it passeth all mediation I will not bee peremptory and yet I presume never any man committed this sinne against the Law I conceive it onely to be a Gospel-sinne that will admit of no pardon in the rejection of mercy The Iewes committed this sinne in the Scribes and Pharisees and I feare all this rabble here condemned in Peter were not farre from it having had the Gospell so long continued and so violently and wilfully opposed It is enough that I have touched it as the height of disobedience against the Gospell and have wished men to take warning of this woe and wickednesse Evangelicall despaire The preparation of the Law is to bring the sinner to despaire in himselfe and all worldly helpe and so is a meanes to bring him to Christ but Evangelicall despaire of mercy after the meanes of the Gospell offered and contemned is deadly and dangerous and few ever went out of it Men lie long under the sense of their owne misery without comfort but they may with confidence wait and expect to the last and rest in hope they shall not alwayes bee denyed their suites and supplications Onely desperate contemners of the Gospell when they fall into some extraordinary judgement of God and the horror of their owne consciences are little better than Devils waiting for the damnation and utter perdition of their soules Satan will be sure to perswade men first that God will not punish and then that GOD will not pardon The world is guilty of this sinne Want of faith in Christ is as common as it is dangerous for Saint Iohn stickes not to charge all the world with it and truely either in the penalty or the sinne wee may judge no maÌ„ exempted Where the Gospel is not preached it is the punishment of their first rebellion God is not tyed to give faith to any or to affoord him his Gospell These mercies are transcendent and of no mutuall right betweene God and his creature The Gospell was preached in Paradise but Adam had no Covenant that it should be hereditary and follow him and all his posterity The Law was intailed but the Gospell is the free blessing of Almighty God Want of faith the penalty and punishment of all Mankinde Faith in a Mediatour and faith in God are of a large difference The Law in commanding threatning promising is to be beleeved and the want of this faith brought Adam into sinne and it is the roote of all sin and deserver of all judgement What GOD commands that the creature must beleeve to be his duty what he threatneth he must in faith and feare yeeld unto and what he promiseth hee must likewise with the same faith imbrace Now this faith is an affection or rather a piece of Gods Image framing the affectioÌ„s in a conformable power to all Gods coÌ„mands coÌ„minations promises but Evangelicall faith is no part or piece of the created image of God but a new principle put into the soule in place of originall righteousnesse to bring forth actuall obedience both in the inward and outward man The want of this faith as I said before is not the root of all sinne for where there is no Gospel the want of this faith will never bee imputed for a sinne The want of that other is truely and indeed the root of all sinne and originall of all punishment Not to beleeve in God was the sinne of Adam and all his posterity But want of beleeving in Christ is not of the same extent It is a signe that no sin is discharged we may safely say it is the desert of all men for the want of the first faith to be deprived of this Negative Infidelity condemnes no man for sin take away the meanes of Conviction and the sinne ceaseth Non positis medijs c. Deny men the Gospel and free them of the Gospel-sinnes but positive Infidelitie is a sin and where God affords his Gospel hee lookes for obedience and condemnes the contrary Want of faith the sinne of the Church To want faith where the Gospel is preached is an hainous and horrible sinne better such men had never heard it than that the sound of it should passe away without sense and sanctification This is that that truely makes the world guilty Legall

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