Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	aaron_n	adam_n	sin_n	18	3	3.8763	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80832	God's arraignment of Adam: declared in a sermon preach'd at St Pauls, Septemb 5. 1658. before the right honorable the Lord Major, aldermen, and Common-Council. By Thomas Cartwright, M.A. of Queens Coll. Oxon. and now vicar of Walthamstow in Essex.	Cartwright, Thomas, 1634-1689.	1658 (1658)	Wing C698; Thomason E960_1; ESTC R207676	18,353	29

nutatmandatum quod non stabilitur superioris moribus The confirmation of a precept is the example of him that commands it and the people look upon that Law as null'd and abrogated which is not to be read in the lives of them who should inforce it so that their sins being both vicious and scandalous must needs have a double punishment Scarlet crimes are of a double dye and therefore God will assuredly take the more notice of them If you whom God has plac'd higher then others shall offend him more highly then others how can you flatter your selves with the least hopes of escaping his fury The fall of Lucifer was the more impardonable because it was a fall from heaven Adams sin was the more inexcusable because 't was committed by him the then Monarch of this lower world If Moses the Prince of God's peoplesin how can be expect to enter into the promised land If Aaron the Priest whose life and mouth should speak the same Creed offend Gods wrath must needs be incens'd against him TantÃ² majus peccatum esse cognoscitur quantÃ² major qui peccat habetur Needs must it grieve our Saviour to be wounded in the house of his friends and trouble him much to consider that one of his own Apostles should give the blow That the brutish Gadarens should esteem their swine above their Saviour is no great wonder but that they who aâ—e in covenant with him should rather part with him that their sins is a prodigie and therefore when they whom he has married to himself in everlasting kindness shall run a whoring after their own inventions a double punishment will certainly overtake them and that for a double reason 1. Because they sin against a greater measure of knowledg than other men Ignorance may sometimes excuse in part but knowledge does alwaies aggravate a crime Weakness cannot mitigate more than does wilfulness highten an offence They therefore that know their masters will and do it not they that have graces and imploy them not they that have talents and improve them not they that see the right way and yet will not walk in it they deserve not more pity but more punishment than others 2. Because they sin against a greater measure of mercies than other men and that speaks their unthankfulness When God had done so much that he could not do more for his Vineyard then certainly for it to bring forth wild grapes ã€ˆâ—Šã€‰ serv'd a curse To whom much is given of him will much ã€ˆâ—Šã€‰ expected and to whom much is forgiven of him will much be required Where God sowes benefits he expects to reap gratitude that 's all the return we can make him for his mercies and therefore when he misses that obedience which in duty and gratitude we ought to have yielded him no wonder if he pay us the wages which are due to such disobedient and ingrateful servants as we are If men abuse the dignities and places with which God has intrusted them to the scandal and prejudice of those that are under them their punishment shal quickly let them know there is a God above them who will summon them to give an account of their Stewardship The Inferiour may first break the ice in sinning but yet if the Superiour follow him he shall have no other priviledge but to be punisht before him Eve first tasted of the forbidden fruit but Adam must first taste of the bitter consequences of it for behold the great Judge of heaven and earth calls him to the Bar to answer for both Adam where art thou Applic. The Application of this Doctrine should be in an Use of Caution Is it so that a Superiour offending must be call'd to an account not onely for his own but likewise for the offences of those that are under him then Cavete quid facitis Take heed what ye do remembring that that wit is alwaies better cheap which is purchased with the fight of other mens punishments than with the feeling of your own the higher is your place the greater will be your fall and the greater your talents are the more will you suffer for the mis-imploiment of them If you who should be like Constantine and Theodosius Scuta Christianorum the bucklers of those Christian people that are committed to your charge shall butcher them in betraying their liberties and persons to the violence and malice of their enemies if you who are as it were the singers of that hand with which God does rule this part of the world shall favour some fear others and so not judge uprightly God will certainly sweep you away as he did Nebuchadnezar with the besome of destruction till your bodies be brought to their graves and your souls to hell and then shall the survivers take up this proverb against Isa 14. 4. you as they did against the King of Babylon and say How have the oppressors ceast the golden city ceast If you who should be the Keepers of the peace both of Church and Staâ—e shall be Docti in perturb and Ã¢ utriusque pace more ready to make than to hinder such uneven reckonings as fractions are you may expect that God should give you an exact and punctual paiment at last If you who should lead others in the paths of truth and righteousness shall either lead them or be led by them into the by-paths of error and injustice God will summon you to the bar to answer theirs and your own transgressions Adam was concerned in Eves as well as his own offence because God gave the Law to him and he by command to her as committed to his charge and therefore when he permitted her not onely to eat herself but likewise to set his teeth on edge to taste of the forbidden fruit he quickly heard of it on both ears for immediately after God comes to him with an unwelcom summons saying Adam where art thou Which brings me to the second general part of my Text viz. 2. Magna vocantis benignitas The infinite mercy of God in that he first sought Adam and call'd him to an account so soon after his transgression which will appear if you look upon the words in those six senses of which they are capable viz. as they are 1. Verba Judicis reum citantis The words of a Judge to his arraigned prisoner God is not so prone to condemne men as willing to acquit them and therefore before he sentences Adam he is willing to call him to the bar and to examine him what it is that he can say for himself Adam where art thou Though it is impossible for Adam to have done any thing which might escape God's knowledge he being acquainted with the very secrets of our hearts Judiciario tamen more interrogat Deus Ã reo id quod planÃ¨ scit ut vel hinc discant Judices reum interrogare quod ipsi nesciunt Rupertus Abulensis se scire praesumunt ne quem inauditum damnent aut puniant

Adam do like their fore-fathers run from God he is pleased in mercy to follow them and to draw nigh to them that so they may no longer estrange themselves from him and to put them in mind of the right way that so they may no longer run on in their Erroneous courses Vse 1 1. And has not God sought us thus again and again Has not he caused his messengers to sound their woes in our eares before ever he sent them into our bosomes Was not the sword of vengeance first shak't over our heads and then sheathed in our bowels and yet do we continue in our sins with as little regret as formerly Consider that he is now pleased to allow another opportunity of laying to heart the hainousness of our sins and therefore let us pray unto the Lord that he would give us grace in this our day to mind the things that concern our peace before they be hid from our eyes 2. And as God dealt with Adam when fallen so ought Gal. 6. 1. we to do with our brother when overtaken in an offence for when we see him offend God and do noâ— reprove him for it we do as much as in us lyes justify him In omnibus peccantibus pecco quando eos quos scio Prosp de vit contempt peccore quadam crudeli animi malignitate non increpo It is cruelty and not charity to see your neighbour out of the way and not to labour presently to reduce him and that with meekness too that a rebuke may not be construed for a reproach which that God did to Adam is deducible from the manner of this reproof it is a gentle one from whence it follows in the second place Conclus 2 2. That the sin of our brother should not abate our charity nor alienate our love and respect to his person When we hate a person we hate to name him and therefore when Saul sought David in indignation he did not say where is David but where is the son of Ishai the Jews did not say where is Jesus but where is that fellow but that God might declare that sin it self should not alienate his love from his creature though Adam had offended him yet he allowed him his proper name saying Adam where art thou Vse And with such gentle terms as these should we treat our erring brethren lest pinching too hard and not fetching blood we cause their wounds to fester Quicquid enim exacerbat animo dixeris punientis est impetus noncorrigentis S. August charitas Charity is such an enemy to passion that if your rebuke be perceived to have any of that corrupt mixture in it the patient to whom you tender it will never be induc'd to follow it A reproof must be handled not like a sword but a lancet so it must not be the enemy but the Phisician that does the cure and t will commend his skill if he can hide the point of it till the smart be over for then will they reward that as a courtesy which otherwise they might possibly have look't upon as a piece of cruelty Reproofs candyed over with good words like guilded pills looks pleasantly are swallowed suddenly and work kindly Though Adam had provok't God highly yet was he pleased to give him a fair and gentle summons in the words of my Text saying Adam where art thou And now to apply the whole let me beg of you to examine your selvs whether your own consciences and your Ministers have not frequently call'd upon you to behold where you are whether in a state of grace or under a sentence of condemnation whether in the narrow path that leads to life or the broad road that leads to destruction I wil not throw the first stone at you your own actions will best acquaint you with your deserts Consider therefore could your consciences plead not guilty if you were indicted for dishonoring God for contemning Christ for wounding and blaspheming his Holy Spirit for crumbling his Sion into factions for calling Religion to help out your faulty wares for citing the name of God to make up weight and measure for leaving good counsel at the Church where you heard it for looking upon honesty as the birth-right of fools for scrambling for your particular interests and not minding the publick good as if in the safety of the whole were not contained the good of each individual Have you not against your own eyes and consciences complied with the publick sins of the times Have you not eaten out the power of godliness by your corroding and satyrical censures of them that differ from you in forms of worship and has not that your prejudice like a sullen Porter kept better company out of your affections than ever it let in Whilst others were casting lots for Christs coat have not you made it your business to divide it if you have the weakest-sighted man in the world may read without the help of any other spectacles than your own actions where you are Into what dregs of times are we fallen when mens consciences are so seared their senses so stopt their foreheads so steel'd their hearts so hardned so much carnal byass clapt upon their souls that all the art industry which we can use cannot keep them strait but they will stil run aside after their own inventions O that remedies were as easie as complaints Has not this Iron-age of ours out done all before us in villanies Were there ever so many the Divels factors amongst us as now who make it their businesâ— to drive on the interest of hell â—laâ—l how sensibly do's the deluge of sin prevail over us Is not Christ again put to open shame whipt scorn'd and crucified thâ—ugh his person cannot be reacht are not these affronts and injuries put upon his Spouse the Church Nay farther do not men please and flatter themselves in these mischâ—efs and pretend to do God good service in killing his Son Is it possible that you should stile your selves men after Gods own hâ—art and yet do what his soul abhorrs Can Hypocrites can adulterers can extortioners can uncharitable Nabals can factious disturbers of the peace of Hierusalem ever attain to that height of presumption as to dream that their names are enroll'd in the catalogue of life If such as these be Christians who are Scythins If these Saints who are Divels if these be God's favorites who are his foes Do you think to purchase heaven wiâ—h as much ease as you have done it may be an opinion of sanctity in your deluded brothers breast Alas it is not your hypocritical faces your artificial tears your long praiers your civil language your aguish holiness which takes you by fits nor is it your frequent attendance in this place that will do it It is not every one that cries Lord Lord who shall presently enter into the Kingdom of Heaven How ambitious are you to be accounted just and merciful and yet how unwilling

to be so What severe censurers are you of your own crimes in other mens persons and how negligent of others in your own What a sin is Drunkenness in the Temple and yet what a blessing in the Tavern How loud are you against the sins of the times when before others and yet how closely do you hug them when you are by your selves How freely do you spend your censures upon so many of your brethren as without scruple do any of those things which you upon false grounds have fondly condemned as utterly unlawful and yet how angry are you when upon such just grounds they stile you uncharitable Have you not first lâ—â—t your reason and then your modesty in your sins actâ—ng upon the open stâ—ge what at first you did but behind the cuâ—tains and saying in the blindness of your heart Tush God does not see it And therefore does not a parasite find better entertainment amongst you then a Prophet As if you had rather be cozen'd with a flattering liâ— than cur'd with a galling truth What murmurings what dâ—â—contents what repinings are there continually amongst you Did you formerly surfeit upon peace and plenty that you now nauseate even the best of Gods blessings Suppose God should not strike off your chariot wheels till you were in the red sea suppose he should noâ— cuâ—b or check you in this your careere by your ministers or judgments what incredible hast would you make into the bottomless pit But consider in this your day that he does once more stretch forâ—h hiâ— hand to a gain-saying and rebellious people He now calls upon you as a Judg to try whether you can acquit your selves of the whole or excuse your selves in part of these crimes these crying sins that are laid to your charge Does he not sometimes cause your consciences to reado you that sentence of condemnation under which you lye that so if by any means possible he might move you to repentance Does he not mitigate the severity of a judg with the tenderness of a father and shew how unwillingly he is to disinherit you and how desirous rather that you should return and live Does he not like a Physician make a search into your disease the sad condition in which your souls lie That so having made you sensible of your distemper and danger you may be desirous of a cure Does he not call to you in pitty and shew you how you are even upon the brink of destruction so that there is hardly a hairs breadth between you and misery Has he not frequently declared to you by his prophets in how unsafe a condition you are and how much at a losse if he should call you â—o an account for your stewardship Has he not now sent me to tell you that if you knew where you werâ— in what a sinful and so miserable condition your hearts ã€ˆâ—Šã€‰ gush out at your eyes in tears of pitty for your selves Hearken then to this voice as Adam did to Gods all ye that have his fear before your eyes and especially you that are superiors for your charge is greater then other mens you have received more talents and so have a greater account to give in the last day consider that you are now in the Church reaping that benefit from us which we may expect from you when in your counsels and therefore when ever you sit down to consult remember the Church and servants of God that when we kneel down to pray we may not forget the State and hers FINIS

Selected quad for the lemma: heaven_n

Text snippets containing the quad