Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	let_v	lord_n	riches_n	4,751	5	9.0528	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15575	Abels offering. Or The earely, and most accepted sacrifice of a Christian Shewing how soone every soule is bounde to begin, & betake himself, not only to the true, but also to the timely service of God. A sermon preached at Hamburg in November 1617. and now published at the instant entreaty of a godly Christian. By Iohn Wing (then) pastor to the English church, there.	Wing, John, of Flushing, Zealand.	1621 (1621)	STC 25842; ESTC S120118	48,552	80

a man to live by stealing all he eate's and to dye in eating all he steale's Let vs thinke on these motives which are the substance of those jnducements which the ceremoniall law did but shaddow We now proceede to presse a few other which may yet more move vs if we ponder them as we ought either in the benefit that come's by the obedience of this truth or the evill that issue 's from the neglect thereof I pray you note bath 1. First if we did give the Lord our first doe but thinke what a world of sin we might save which is committed and continued in by millions till we doe give our selves to God Did we throughly know the danger of one sin even the least we can be guilty of we would doe much to prevent it seing that everlasting pordition is due to it but here is a course that would spare a multitude nay all our trangressions for from the time we are the Lords he reckon's no sin to vs but account's vs righteous and accept's vs blamelesse in his beloved Now to avoyd sin with the dishonor it brings to God with the damnation it brings to vs yea to others too by our example who would not reÌ„der the Lord his right most freely let him have his owne froÌ„ vs that SataÌ„ might never have us as his owne froÌ„ God Assuredly he that coulde ever conceive the Lords damage his owne disadvantage by sin what glory God wants what greife it is to his spirit what provocation it is to his patience how jniurious to his goodnes and favour how abusiue to his long suffering loving kindenes would never deny himself to the Lord from the first day he did vnderstand how he might acceptablely yeeld himself vnto him what a siranger should Satan be in vs what a familiar would God be to vs if we begin betimes with him 2. Consider that as we might save much sin soe this were also the only way to have much grace The more early any thing begins to be good the more goodnes is hoped from it the sooner any man sett's himself towards beaven the more heavenly must he needes be Oh what a most happy thing is it when grace begins to grow betimes in vs then is the Lord much honoured by vs then are men much bettered by vs then are we fitter for all duty then are we more safe from sin the coÌ„tagion of sinners then are we more able to worke out our salvation and more sure to posesse the same A mans life is a heaven vpon earth when his graces are well growne in him his affection his conversation cannot but be in heaven such a man may be bolde with his God at all times and Satan can have no hope to prevaile against him wheÌ„ it cometh soe to passe with a man in good as it did with him in evill in whome the divell had beene from a childe he was the more hardly cast out soe the more easily is he kept out and hardly nay never shall he possibly enter to posesse that person who of a childe and from the first hath beene gracious What have we in this worlde to doe or to busy our selves most about but to get that grace that may further vs to glory and what better way to get much then to fall to worke assoone as is possible 3. Consider that the Lord never gave any man a time of grace that would dare to set God a time to come for it The man that shal be soe jmpious and jmpudent as to prescribe and lymit the Lord at what time he will come never hath hart to come at all Is it not good reason that when we neglect yea and despise too so great salvation as is tendered nay commanded to vs in our tender yeares that he whome we have denyed in his time of grace should deny vs in our time of sin especially considering that he hath power to confine vs to the instant of his call but it is intollerable jmpiety in vs to bounde him to ours Shall God waite vpon the diuell and accept vs at that houre when our sin will let vs come we having cast of his day houre of mercy before How reade we in the scriptures for this what finde we nothing but thunder and lightening from heaven to peale these wicked wretches to perdition They that were bidaeÌ„ were not worthy saith Christ And againe The dore was shut against them that were not prepared for the bridegrome at the instant of his comming and though at their owne time they came afterwarde with much jntreaty yet it could not be opened but they were banished thence and abandoned to hell Pre. 1.24.25.26 Zach. 7.13 And yet againe by the prophets Because I have called and you have refused therefore shall yee cry and not be heard So that you see God sett's noe time to him that setts God any nothing remayne's to such but disdayne from heaven damnation in hell 4. Consider that what extraordinary honour God ever intended to himself by any man or men whome he would make instruments of the same he meant to make all such persons gracious betime Doe but ponder it well in the first Adam in the second In the first all mankinde might have beene happy and God mightily honoured through all generations now to bring this about Adam shal be righteous from his first being and honour the Lord from the time of his creation In the second Adam all the elect shal be happy through him the glory of Gods infinite favour shall shyne vpon them to furnish him for this wonderfull worke he sanctifyed himself before he was borne and after in our infancy and soe throughout all ages of our life during the dayes he lived Indeede he attayned not our olde age I will not take vpon me peremptorily to determine why but it may be it was to shew that olde age doth not easily attayne him that soe these presumptuous olde fooles might be the more terrefyed and daunted from dareing to be so audacious as they have beene Did the Lord ever glorify himself in that man or glorify that man with himself that refusing to come when God called came when himself would name one instance if it be possible Noe he will sanctify all such as shal be glorious to him in earth or glorious with him in heaven I say he will sanctify all such in his purpose before time and in his practise in such time as wherin they shall come when he shall call be it more early as Ieremiah Iosiah John Baptist or more late as Abraham and such other as we have named before He gave them harts to attend his time not one of them ever dared to reject that and to cause the Lord to attend theirs These few inducements I hope shall draw and enforce vs to the Lord whose we are and whose all our dayes are and all our abilityes both of body and soule from him we have them in mercy if he have them not from vs againe in duty it had beene better for vs we had never beene borne Lay these holy considerations to hart offer not to presume vpon grace in thine owne time it is presumptuous sin to doe soe that man is extraordinarily gracelesse that dare's presume of grace in extraordinary time They that come to crave more then common kindnes of vs must be more then common freinds vnto vs litle reason hath God to be more then vsually good to them who have beene grossly evill to him as all they are who render him not his right in their first dayes If we would be the Lords for ever let vs ever resolve to be soe at the first Dearely beloved take these things into deliberatioÌ„ let them lodge in our harts rest and rooste in our myndes that soe the Lord our God may take vs into his favour and compassion Olde yonge middle-age all ages have this in good remembrance for it is a truth that make's vs happy if we hearken to it miserable if we doe not To the aged I say yet not I but the Lord looke backward see how much of your glasse is out and forward how litle remayneth to run and run apace to the living God to be received before all be gone and no hope be left thinke that voyce of God spoken to you 1. Pet. 4.2.3 It is sufficient that we have spent the time past after the lusts of the flesh c therevpon hasten towards heaven with all expedition it may be the Lord may take that litle time that is left and receiue you into everlasting habitations To the younge I say also Remember thy Creator thy redeemer too in the dayes of thy youth and jmagine that other voyce of heaven spokeÌ„ to you for it is now time to a wake Ro. 13.11 c it is great reason that the flowre of your abilityes should be the Lords from whome you had them and to whome your account must be made for them In a word I say to you all and to every one of you Doe but thinke 1. how farre it is to heaven seing we must goe from sin to grace that we may goe thence to glory 2. how hard it is to finde the way because flesh blood caÌ„not shew it then 3 how hard to enter goe on because the gate is so straight the enemy soe strong we soe weake wearied out with sin coÌ„tinually clogging vs. And soe I end with that speech in Iob If thou wilt seeke vnto God early Job 8.3.6.7 and make thy supplication to the almighty if thou be pure and vpright surely he would now awake vnto thee and make the habitation of thy righteousnes prosperous and though thy begining be but small yet thy latter end should greatly encrease And that thus we may be and thus doe Let all sorts vncessantly seeke his face for ever Glory be to God on high

the children of God for consolation the vngodly for reprehension all men for instruction Vse 1 And first for the saints the sons and daughters of God it cannot be but exceeding happy comfortable to them who have harts convinced of this truth and lives that have expressed it since the first day it was revealed to them from the Lord before whome they have sincerely endeavoured to give him the first fruits of their knowledge of this lesson though either through their owne personall ignorance therof or through the error of parents in their education they have not given him the first fruits of their practise while they were in their non-age It is a most happy thing to be rightly convicted of a divine truth because many are superficially perswaded an will give a slight consent lesse the Divell if he be put to it wil not doe to many holy truthes of God but they whome the Lord convinceth a right as he doth all his owne he coÌ„forteth in giving them a harts resolution setled in their very soules to say within themselves this is the vndoubted truth of the euerliving God thus we must doe endeavour to stire vp others to doe the same and if it be a truth which we should haue practised before we must repent for neglect past be vpright with God for the time remayning and goe the faster because we began soe late and doe our best to draw others after vs to that way which both they and we should have gone long before He that is thus convicted shall not goe long vncomforted It is a simple impossibility that men called at their ripe yeares or in their age should give their first fruits to the Lord those dayes are gone and past but to give the Lord at what time it pleaseth him to call vs the glory of this truth in our sounde perswasion that it is thus and singleharted humiliation because it had not place in our practise before now most carefull provocation to our vtmost possibility that it may be thus in ours and all others with whome by any good meanes we can prevayle this is to be truly happy and in a most comfortable condition we are accepted of God thus doing as if we had done it our selves from the first day of our life How famous is Abraham few men soe much renowned in religion as he none more yet from his childe hood he had not done service but to Satan in jdolatry and such other jmpiety as vsually accompanieth that jniquity But at the first call he came and assoone as he heard he did obey and perceiving that the Lord had lost such duty by him as in his former dayes he should have received from him he is coÌ„vinced hereof and resolved that his children shall give it though his owne childe-hood was given to sin And the discerning of this in him was that that gave the Lord content and Abraham comfort Is not Moses a man abundantly magnified and that of God himself as if he had beene as indeede he was some extraordinary servant of his yet for forty yeares of his life what was he so farre as we finde but such as others were that lived in the court of that Pagan Prince who was the oppressor and adversary of Gods people it may be he might be lesse grosse then some of his fellow courtiers who were inclined to egregious jmpiety but that he was good or savoured of any saving grace is more then appeareth to me Howbeit inasmuch as he freely and resolutely cast off all the creddit and profsit of his high dignity preheminence in court when the Lord would summon him to serve him it was well taken that from that age and time he wayted on the worke of God though neither his childe-hood nor youth were the Lords in time past What should I multiply more as I might of many other most worthy saints who in the same case have had the same comfort what is over-past and cannot be actually recovered and performed if it be rightly repented of in our selues and reformed in others to our best power it is all one as if we had done it in our owne person Let vs bewayle our owne want of duty and Gods want of glory by vs and doe as Hannah did for such as may come within our possibility to dispose off or perswade namely give them to the Lord from the first instant that we have any interest in them and it shal be well with vs. And this I doe of purpose insert here because Satan is malicious and hungry to gnaw vpon the very harts of Gods saints when once he gett's a truth by the end wherin their time for performance is past then doth he come with his pearceing temptations to wounde and rende the soules of such as are single harted and to lay it in their dish that this and that they should have done long since God should have had their whole lives for his service now many yeares be gone and there can be noe recalling of them and can they thinke which way to make all well when it is an vtter jmpossibility to recover one moment much lesse many yeares with these and the like spight full and greivous suggestions he doth teaze and torture their gracious mindes to breede despayre in them But now we are armed I hope to answer him and that we may doe and pay him double both for himself to whome we may say with joy and scorne better once then never for thy part thy first dayes were as due to God as mine but he will never call but ever accurse thee Note and for our selves but for my part though I have lost my first dayes my God will not lose me ever seing he call's once and be that come's then comes time enough for mercy though he should have came sooner in duty and moreover know the Lord hath made many a happy man for his best service among those who in their first dayes have beene fouly misled I greive that I gave him not my childe-hood or youth but if he please to accept of my age I joy and will joy and doe my best to offer all that I can prevaile withall assoone as I should haue offered my self These and the like answers will confound his cavills and make him weary of vs and he being thus resisted our God and we may be the more intimate and familiar in the sweetest passages of his singuler favour And see we see there is sounde comfort for such as are perswaded herof and would have done it and are humbled because God hath beene robbed of his right in their minority Againe for such as have offered their first fruits to the Lord there comfort cannot be behinde if it exceede not theirs that went before Our A bell here who was soe carefull to give the Lord the first of his flocke and I cannot easily doubt but that he gave the first of himself also how doth the Lord magnify

attention to open in particuler the heavy and hydeous evills that are committed when this instance of Gods grace is soe aledged Evill 1 1. This is to make that common and ordinary which God hath made peculiar and extraordinary Is it not thus observe and you shall see what the Lord did at one time only and never before nor since that we read off to one man only not to any other but he for a second example of such favour is not to be found in all the revealed will of God and vpon a cause and consideration which shall never be seene againe Christ being but once offred for vs. This doth every man vrge as his owne at all times and in all cases without all consideration of these perticulers before mentioned Is not this to eclipse nay to cancell the glory of the living God and to cast this most precious pearle before all swyne and trample this most holy thing vnder the feete of every prophane person that the greatest riches of his grace should be reached out to the veryest wretches in the world who build nothing but contempt vpon this loving kindnes of the Lord If it be such a wofull thing to darken the counsell of God by words without knowledge as it is sayd in Iob must it not needes be a thing more damnable to darken the kindnes of God with words against knowledge as these cannot but be to every one of those that thus abuse them Note Againe what an absurd senselesse sinfull collection were this or the like Once Balaams asse did speake therefore every asse should expect to doe the same Once the sea went back and the water stood vpright as a wall on either hand to Israell therefore every man might looke for the like passage I thinke they that presumed vpon it and followed after them found it not soe Once God sent manna and Quayles from heaven and water out of a rock why should any man care to get meate or drinke he may hope to have the same meanes to feede him Once Naaman washed in Iorden and was cleane Once men were throwne into a fiery oven and not burnt Once a bush did burne and not consume Once Christ smote all his enemyes downe with a word or two Why doe's not all the world depeÌ„d vpon these perticulers and resolve to be releived in the same miseryes by the same meanes It were a thing soone done to deliver a multitude more of the like instances wherin and from every of which we might argue as warrantably as from this of the theife But the world is wise enough not to be soe befooled in these things that belong to the body they can see and say these were all extraordinary miraculous not to be looked for againe And are ye not blinded by the prince of darknes yee sinfull soules that yee should not more clearely see the same in this that concern's soule and body too and the eternall state of both Is there absurdity in those sence in this doe those instances seeme extraordinary and may this seeme soe common cannot you hope to have the benefit of those being miraculous and must this be for all men which is matchlesse Vndoubtedly either you must looke on them all alike with a single eye and discerne them to be equally impossible or acknowledge that eye to be sinfull which can see odd's in things of the same kinde and nature especially such odd's as shall give God the honour of his favour and power in the one and rob him of both in the other But the spectacles wherwith they thus see are Satans he make's them and putts them on and teache's them to looke thus asquint on the things of God If for foode for physike for passage over sea for victory over enemyes or any such things we should thus reason the world would â—â—sse at vs as most witles fooles nay our owne bellyes our bodyes our dangers would teach vs to doe better he must famish that gapes for quailes out of the cloudes and he must perish that looke's for Naamans cure he have his throat cut that waites to have all his enemyes layd flat with a word men will say there is no proportioÌ„ of reason in these things the same doth the Lord and the truth of his religion say in this instance if thou hadst an eare opened a minde sanctifyed to heare and see it as litle reason would appeare in this one as in all the other thou wouldst as plainely see the jnevitable perdition of thy self in soule and body here as in any of those things named there Doe but consider well whither this doe not spoyle vtterly make voyd the verry marrow and pith the sap and juyce of Gods sacred word I meane the true application of the same wherin consisteth the life and vertue of all that God reveale's and he that shall dare either to abridge or to enlarge this that it either fall short of Gods boundes or doe exceede them shall finde heavy yet just measure at Gods hands The everlasting rule Act. 10.15 and expresse canon of the scripture is this That which God hath sanctifyed doe not then make common this is Gods mynde that things be not made otherwise then he meant them that every thing be let alone as he left it and not once meddled withall to any other ende Who is he that shall now against the clearest light of knowledg and conscience violate this absolute law of the eternall God But doth not every soule doe soe that vrge's this word of God and suffers Satan to be his interpreter vpon it receiving his glosse and embracing the divells commentary vpon Gods text He it is that make's this pearle even this peerelesse and pricelesse pearle as ordinary as any pibble stone that lyes in the high way I call it a pearle and I acount it no lesse then peerelesse because it cannot be paraleled in any place but was a president of wonderfull peculiarity in all respects as namely to the party by whome to the partys before whome to the party to whome it was done For the first to wit the party by whome it was peculiar to Iesus Christ who was God so could give grace and forgive sin and convert a man in one moment fully and extraordinarily I thinke it would trouble the whole world to finde an jufallible instance that ever ordinary minister or any meere man hath done as much For the second it was peculiar to the partyes before whome that the adversaryes and excecutioners of the Lord Iesus might see the power of his diety shyning at this time through all the reproach and misery of his humanity and soe be convinced as some of them were that he was the true messiah and son of God able to goe himself at that time to heaven and carry aneiher with him by the vertue that was in him For the third it was peculiar to the party to whome it was done

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