Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	ghost_n	holy_a	trinity_n	3,450	5	10.0768	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96973	Five sermons, in five several styles; or Waies of preaching. The [brace] first in Bp Andrews his way; before the late King upon the first day of Lent. Second in Bp Hall's way; before the clergie at the author's own ordination in Christ-Church, Oxford. Third in Dr Maine's and Mr Cartwright's way; before the Universitie at St Maries, Oxford. Fourth in the Presbyterian way; before the citie at Saint Paul's London. Fifth in the Independent way; never preached. With an epistle rendring an account of the author's designe in printing these his sermons, as also of the sermons themselves. / By Ab. Wright, sometimes Fellow of St John Baptist Coll. in Oxford.	Wright, Abraham, 1611-1690.	1656 (1656)	Wing W3685; Thomason E1670_1; ESTC R208406	99,151	247

even in the infusing of Faith he works by the ministery of the Gospel but there he shall be all in all do all in all immediately by himselfe for Christ shall deliver up the Kingdome to God even the Father his Kingdome is the administration of his Church by his ordinances in the Church at the resurrection there shall be an end of that Kingdome no more Church no more working upon men by Preaching but God himselfe shall be all in all therefore it is said in heaven there is no Temple but God himselfe is the Temple Apoc. 21. 22. God is the service and musick Psalm and Sermon and Sacrament and all We shall live upon the word and heare never a word Here God is not all in all where he is at all in any man that man is well Wisedom in Solomon it was well with Solomon because God was wisedom with him and patience in Job and faith in Peter and zeal in Paul but there was something in all these that God was not But in heaven he shall be so all in all that every soul shall have every perfection in it's selfe and the perfection of these perfections shall be that their sight shall be face to face and their knowledge as they are known But now for the first of these privileges how shall we see God face to face is it allwaies a declaration of Gods favour when God shewes his face No I will set my face against that soul Levit. 17. 10. but when there is light joyned with it it is a declaration of favour this was the blessing that God taught Moses for Aaron Num. 6 25 The Lord make his face shine upon thee And there we shall see him face to face by the light of his countenance which is the light of glory But what shall we see by seeing God so face to face we shall see whatever we can be the better for seeing First all things that men believed here they shall see there and therefore let us me ditate upon no other thing on earth then we would be glad to think on in heaven and this consideration would put many frivolous and many fond thoughts out of our mind This then we shal get concerning our selvs by seeing God face to face but what concerning God Wee shall see God as he is in his essence Why did all that are said to have seen God face to face see his essence No. In earth God assumed some material things to appear in and is said to have been seen face to face when he was seen in those assumed forms But in heaven there is no material thing to bee assumed and if God be seen face to face there hee is seen in his essence Saint Augustine summs it up fully upon those words In thy light we shall see light te scil in te Wee shall see thee in thee i. e. saith he face to face And then secondly what is it To know him as wee are known it is not expressed in the Text so that is onely that we shall know so not that we shall know God so but the frame and context of the place hath drawn that unanime Exposition from all that it is meant of our knowledg of God then A comprehensive knowledg of God it cannot bee to comprehend is to know a thing as well as that thing can be known and wee can never know God so but that he will know himself better Our knowe ledge cannot be so dilated nor God condens'd or contracted so as that we can know him that way comprehensively It cannot bee such a knowledge of God as God hath of himself nor as God hath of us for God comprehends us and all this world and all the worlds that hee could have made and himself But it is not a similitudinis non aequalitatis as God knows mee so shall I know God but I shall not know God so as God knows me It is not quantum but sicut not as much but as truly As the fire does as truly shine as the Sun shines though it shine not out so far nor to so many purposes So then I shall know God so as that there shall be nothing in me to hinder me from knowing God which cannot be said of the nature of man though regenerate upon earth no nor of the nature of an Angel in heaven left to it self till both have received a super-illustration from the light of glorie And so it shall be a knowledge so like his knowledge as it shall produce a love like his love we shall love him as he loves us For say the Fathers whom Oecumenius hath compacted I shall know him i. e. embrace him adhere to him What an holiday shall this be which no working day shall ever follow By knowing and loving the unchangeable the immutable God mutabimur in immutabilitatem we shall be changed into an unchangeablenesse saith that Father that never said any thing but extraordinarie Saint Augustine Hee saith more If God should be seen and known in hell hell in an instant would be heaven How many heavens are there in heaven how is heaven multiplied to every soul in heaven where infinite other happinesses are crown'd with this sight and this knowledge of God there And how shall all those heavens be renewed to us every day that shall bee as glad to see and to know God millions of ages after every daies seeing and knowing as the first hour of looking upon his face And as this seeing this knowing of God crowns all other joies and glories even in heaven so this very crown is crown'd there grows from this an higher glorie which is that we shall be made partakers of the divine nature 2 Pet. 1. 4. Immortal as the Father righteous as the Son and full of all comfort as the Holy Ghost To which blessed Trinitie bee ever as is most due ascribed all Honour and Glorie Dominion and Power now and for ever Amen FINIS THE Fifth Sermon Which is that in the INDEPENDENT Style or Way of Preaching Never delivered before any Congregation and now proposed onely as a pattern or example of that way of preaching HEB. 11. 24. By Faith Moses when he came to years refused to bee called the son of Pharaoh's daughter LONDON Printed for Edward Archer at the Adam and Eve in Little Britain Anno Dom. 1656. Luke 9. 23. And he said to them all If any man will come after me let him deny himself and take up his cross daily and follow mee AFter our blessed Saviour had made known to his Disciples and the rest that the Son of man must suffer many things and be reproved of the Elders and of the High Priests and be slain vers 22. fore-seeing that a great many who now did cry him up and highly magnifie him would then be ashamed of him hee tells all such ver 26. That whosoever shall bee ashamed of mee and of my words of him shall the Son of man be ashamed when he shall

fire the aire of that brimstone the anguish of that worme the discord of that howling the gnashing of those teeh is no comparable no considerable part of the torment in respect of this departing from Christ Which is the privation of the sight of God the banishment from the presence of God an absolute hopelesnesse an utter impossibility of ever coming to that which sustaines the miserable in this world who though they see no sun here yet they shall see the sonne of God there This depart from me then is the perfection of horror the very essentiall forme and quiddity of damnation it self The righteous they depart they go toâ— but they go with Christ into heaven the other must go from Christ into hell Into hell did I say why that is not so much neither It were an hapinesse to go to hell with Christ no joy no blisseat all to the righteous to go without Christ into heaven For heaven is hell without Christ and hell with Christ is heaven and the reason of this is because the happinesse of the Saints doth not consist in the place where they are but in the company which they injoy their beatitude is not bounded and terminated by any etheriall dimensions of space any supernaturall localities but it is comprehended in the Beatificall Vision of the Fathers power the Sons wisedome the holy-Holy-Ghosts goodnesse it is swallowed up in that extatiâ—all ravishing contemplation of the incomparable beauty the unutterable and unconceivable glory of the blessed Trinity the privation of which Beatificall Vision exceeds the miseries and torments those matchless those endless miseries and torments even of hell it selfe And thus have I given you a generall description of this privation of the Beatifical Vision what it is in the general notion of it But then in the second place to come as I promised to the several particular degrees of this privation there is comprehended in this privation of the Beatifical Vision in the first place a privation of the care of God that a damned sinner is out of his care out of his thought It is a fearful thing saith the Apostle to fall into the hands of the living God Heb. 10. 13. Yet there was a case in which David found it an ease to fal into the hands of the living God but to fall out of the hands of the living God is an horrour beyond our expression beyond our imagination that God should let my soul fal out of his hands into a bottomlesse pit and roul an unremoveable stone upon it and leave it to that which iâ— findes there and it shal finde that there which it never imagined till it came there never think any more of that soul never have any more to do withit Then secondly a second degree of this privation of the Beatifical Vision iâ— that herein doth consist a privation of the general providence of God that such an one is out of his general providence as wel as his particular care that of that Providence of God that studies the life of every Weed and Worm and Ant of every Spider and Toad and Viper there should never any beam flow out upon me never any ray dart upon mee never any line center in mee That the most contemptible creatures under heaven and the most loathsom creatures under heaven and the most venemous creatures under heaven should be entertain'd and protected under the shadow of his wing and I onely I excluded as a certain prey for the Raven and Dragon of the bottomlesse pit Thirdly here is a privation of the power of God that that God who look'd upon me when I was nothing and cal'd me by his omnipotent power when I was not as though I had been out of the wombe depth of darknesse will not look upon me now when though amiserable a banish'd and a damned creature yet I am his creature stil contribute something to his glorie even in my damnation Lastly which is the highest degree of this Privation here is an eternal privation of the mercie of God That that God who hath often look'd upon me even in my foulest uncleannesse and vilest sins who when I had shut out the eye of the day the Sun and the eye of the night the taper and the eies of all the world with curtains and windows and doors did yet see me and see me in mercie too by making me see that he saw me and sometimes brought me to a present remorse and for that time to a forbearing of that sin I was then acting should now so turn himself from me to his glorious Saints and Angels as that no Saint nor Angel nor Christ Jesus himself should ever pray him to look towards me more never remember him that such a soul there is That that God who hath so often said to my soul Why wilt thou die and so often sworn to my soul As the Lord liveth I would not have thee die but live wil nether let me die nor live but die an everlasting life and live an everlasting death That that God who when he could not get into me by standing and knocking at my heart by his ordinarie means of entring by his Word Ministershis mercies hath applied his judgments and hath shak'd the house this bodie with Agues and Palsies and hath set this house on fire with Fevers and calentures and frighted the master of the house my soul with horrors and heavie apprehensions and so made and forc'd an entrance into me That that God should frustrate all his own purposes and practises upon me and leave me and cast me away as though I had cost him nothing that this God at last at the houre of death should let this Soul go away as a smoake as a vapour as a bubble and that then this Soul cannot be so happy as to be a smoake a vapour nor a bubble but must lie in darknesse as long as the Lord of light is light it's selfe and never spark of that lighe reach to my Soul what Tophet is not Paradise what brimstone is not amber what gnashing of teeth is not musick what gnawing of the worm is not a tickling what torment is not a mariage bed to this damnation to be secluded eternally eternally eternally from the sight of God And thus have I shewn you what this eternal life is by the privation of it what the life of heaven is by the life of hell I will now endeavour to give you a glimpse for a full sight it is impossible of these everlasting habitations this eternal life in it self And here in my expressions of these everlasting habitations I will take a new course and onely tell you this of them that they cannot be expressed For if that beloved aisciple whose head lay neer his Masters heart who from the bosom of his Lord drank deep of the heavenly wisdome if Saint John I say brake of his Revelation with a nemo scit no man knowes Apoca 2. 17. needs must

state an everlasting State and yet a state but of one day because no night shall overtake or determine it but such a day as is not of a thousand yeares which is the longest measure of any day in scripture but a thousand Millions of Millions of generations a day that hath no pridie nor postridie yesterday doth not usher it in nor to morrow shall not drive it out Methusalem with all his hundreds of yeares Gen. 5. Was but a mushrom of a nights growth to this day And all the foure Monarchies with all their thousands of years and all the powerful Kings and all the bueatiful Queenes of the world were but a bed of flowers some gathered at six some at seven some at eight all in one morning in respect of this day In all the two thousand years of nature before the law given by Moses and the two thousand years of law before the Gospel given by Christ and the too thousand years of grace which are runnig now of which last hour we have heard three quarters strike already more then sixteen hundred of this last two thousand spent in all this six thousand and in all those which God may be pleased to add in this house of his Fathers in heaven there was never heard quarter-clock to strike never seen minute glass to run No time lesse then it's self would serve to express this time which is intended in this word mansions which is also exalted with another beam a fourth beam of comfort that they are also many in my Fathers house are many mansions In which circumstance we do consider the comfort of our society and conversation in heaven since society and conversation is noe great element and ingredient into the comfort which we have in this world First we shall have an association with Christ himself for where he is it is his promise that we also shall be John 14. Secondly we shall have an association with the Angels and such an one as we shall be such as they Thirdly we shall have an association with the Saints and not onely to be such as they but to be they and to be with all those who come from the East c. Mat. 9. 11. Where we shall be so far from being enemies to one another as that we shall not be strangers to one another so far from envying one another as that all that every one hath shall be every others possession where all Souls shal be so entirely knit together as if there were but one Soul and God so entirely knit to every Soul as if there were as many Gods as Souls And this is that glimpse of the eternal life I promised you a meer cursorie sight and view of those everlasting habitations and mansions in the Text and here as I have given you a glimpse of the comforts so let me beg leave of your patience to present you with a taste of the joyes of heaven likewise and it shall be a taste most properly so called For it shall be but of one drop of the Fountain of life I meane that drop which Dives in Hel desired to coole his tongue with which must not be so understood as if the paines of hell were so small that they might be quenched by one drop of water but rather thus that one drop of water where Abraham and Lazarus are is of that infinite virtue as could it be but drop'd into the pains of hell it would quench them all Now the greatness of these joies may be comprehended both by the fulnesse of the objects in heaven and also the fulness of our enjoiying the objects there The objects in heaven are many but the summe of all is God whom we shall see face to face and in him all that is good and joifull for as looking in a glasse wee see the glasse our selves and most things that are in the room about it so in the glasse of the blessed Trinitie we shall by the Beatifical Vision see the glorie of that Trinitie our selves an our own glorie and all the Angels Saints and pleasures that are about that Trinitie And as our joy shall be full in regard of the fulnesse of the object so it shall be full too in regard of our fulnesse of enjoying that object Wee shall feel this joy with all the powers and faculties of our souls ever beholding though alwaies satisfied and ever drinking yet still thirsting not with any thirst of drinesse but with a thirst of desire after that water of life those rivers of joy which are said Psal 46. 4. to make glad the citie of the Lord. And thus as I have given you a taste of these joies from the Scriptures drop of water so now should I give you all those rivers of Rhetorical expressions should I open all the flood-gates of Oratorie with which the Primitive Doctors of the Church have endeavored to expresse those joies all would prove but as one drop of water in respect of the infinite ocean of those joies And this may appear from that storie of Saint Augustine concerning Saint Jerome of whom Saint Augustine saith quae Hieronimus nescivit nullus hominum unquam scivit that that S. Jerome knew not no man ever knew and S. Cyril to whom S. Augustine said that said also to Saint Augustine in magnifying Saint Jerome that when a Catholick Priest disputed with an Heretick and cited a passage of Saint Jerome and the Heretick said Jerome lied instantly he was struck dumb Yet of this last and everlasting joy and glorie of Heaven in the fruition of God Saint Jerome would adventure to say nothing no not then when he was divested of his mortal bodie dead for as soon as he died at Bethlem hee came instantly to Hippo Saint Augustines Bishoprick and though he told him Hieronymi anima sum I am the soul of that Jerome to whom thou art now writing about the joies and glorie of heaven yet hee said no more of that but this Quid quaeris brevâ— immittere vascule totum mare Can'st thou hope to pour the whole sea into a thimble or take the whole world into thy hand And yet that is casier then to comprehend the joy and â—he glorie of heaven in this life Nor is there any thing that makes this more incomprehensible then that semper in 1 Thes 4. 17. that we shall be with God for ever For this eternity this everlastingness is not onely incomprehensible to us in this life but even in heaven we can never know it experimentally no not in heaven and all knowledge in heaven is experimentall as all knowledge in this world is causal we know a thing if we know the cause thereof so the knowledge in heaven is effectuall experimentall we know it because we have found it to be so The endowments of the blessed those which the school calls dotes beatorum are ordinarily delivered to be these three visio dilectio fruitio the sight of God the love of God and the

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