Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	appear_v	know_v	love_v	2,821	5	5.9342	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85403	Mercy in her exaltation. Or, A soveraigne antidote against fear of the second death. In a sermon preached at the funeral of Daniel Taylor Esq; in Stephens Colemanstreet London, on the twentieth day of April, an. 1655.	Goodwin, John, 1594?-1665.	1655 (1655)	Wing G1181; Thomason E848_24; ESTC R202308	41,452	68

evil as hath been said as appears by that which followeth His heart is fixed his heart is established trusting in the Lord meaning that his trusting in God is that which fixeth and establisheth his heart so that it is not it cannot be shaken or tossed up and down within him with those storms and tempests and whirlwinds of fear which are the rending and tearing and tormenting of other mens A feather though it be a very weak and light thing and hath nothing in it self to balast it or wherewith to resist the least puff or whiff of wind yet if it be close and fast knit or bound to a great Rock it pertakes of the stability and firmness of this Rock and can no more be shaken or removed then the Rock it self In like manner a man made of flesh and blood a creature very contemptible in his own strength apt to be shaken and shattered in pieces with sad expectations and fears of what it may suffer from time to time yet being close united unto God and cleaving fast to him in trust and dependance becomes interessed in the security and unmoveableness of God himself This happy posture or condition of soul the Apostle calleth a being strong in the Lord and in the power of his might a meaning that good Christians and true beleevers ought to be as secure as dreadless and fearless of evil notwithstanding their own weakness as if they were themselves invested with the glorious omnipotencie or power of the might of God and had the same means for their preservation and safety in their own hands which now are in his He shall not be afraid saith David further displaying the security or fearless posture of his gracious and compassionate man until he see his desire upon his enemies i. e. until he shall see all those whether persons or things from whence he may be conceived to be in danger of suffering evil so broken scattered and confounded that he shall fully know himself to be out of all danger offuffering from them meaning that he should never be afraid For he that is without fear until he see his enemies utterly destroyed certainly will not be afraid afterwards Now the great and most formidable enemies of the Gracious and Compassionate man as he is a man are Death and Hell or the Grave with their sad and dismal retinue both a parte â—â—te and a parte post before and after Therefore the man now before us Gracious and full of Compassion shall not be afraid i. shall enjoy himself in a blessed tranquillity and security of mind until he shall see his desire on them i. until he shall see both Death and Hell with all their train cast into the Lake of fire Rev. 20. 14. after which he shall apparantly be out of all danger of being hurt by them Why David insisteth upâ—n this qualification full of Compassion in characterizing such a person whose heart should be fixed and established by trusting in the Lord and consequently who should not be afraid c. and why a Person of this character should trust in the Lord and so be established rather then any other man shall be shewed unto you when we come to open the Ground and Reason of the Doctrine In the mean time give me your patience to add a brief passage or two out of the first Epistle of John for your further satisfaction in the truth of the Doctrine We know saith this Apostle in this Epistle c. 3. 14. that we have passed from Death to Life because we love the Brethren That he speaks here in a more particular manner of love to the poor Brethren which uttereth it self after the manner of goodness mercy and compassion appears from the sequel of the context and more especially from vers 17. But who so hath this worlds goods and seeth his Brother have need and shutteth up his Bowels of compassion from him how dwelleth the love of God in him Now then the Apostle as ye heard speaking thus We know that we have passed from Death to Life because we love the Brethren his meaning is that all they who love the Brethren in the sense specified i. express themselves in a way of kindness and mercy to such of the Brethren who are poor and stand in need of their help know hereby i. may readily or easily know hereby have a pregnant ground on which to be built up in this blessed confidence or assurance that they have passed from Death to Life that the bitterness of the wrath and vengeance which is to come is already passed as to them and that condemnation shall not be their portion The 17 and 18. verses of the 4th chapter of the same Epistle are confederate in Notion and Import with the now-opened passage and give testimony to the same Truth In the former Herein saith John is our love or love with us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} made perfect that we may have boldness in the day of judgement because as he is so are we in this world As if he should say this is a signe an argument that our love hath attained some measure or degree of perfection and hath acted its part well when it hath raised us to a boldness or fearlesness of spirit in the day i. against the day of the judgement of the world Or thus the consideration of this great priviledge or fruit of our love when it shall be grown to any strength or perfection is a worthy motive unto us to perfect it or to hasten us to the perfecting of it viz. that by it we shall have boldness or liberty of face {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the day of judgement Now they who at present know they shall have boldness in the day of judgement must needs have even at present a large first fruits of that Harvest It follows because as he is so are we in this world This clause seems to contain a reason or ground of the former assertion and to import that our being found in this world by means of our love perfected like unto God or unto Christ who fils the world with the fruits of his love goodness and mercy is a pregnant reason why we should even at present promise unto our selves boldness in the day of judgement in as much as there is not the least colour for any jealousie or fear that God should condemn those in the day of judgment who have been like unto himself in works of love goodness and mercie works wherein himself most delighteth and this in a place where it is a matter of greatest difficulty and disadvantage for men to resemble him in these viz. this present world where there are so few examples leading or incouragements inducing unto such things yea and very many things greatly discouraging from them The Tenor of the latter of the two verses pointed at is There is no fear in love He speaks of love made perfect as appears both from the

former verse as also from the clause immediately following In this love he saith there is no fear i. e. with this love or where this love is there is no fear viz. of condemnation or rejection by God The reason follows by way of Antithesis but perfect love i. e. because love when grown to any good degree of perfection casteth out such fear out of the same heart with it And the reason saith he why love carrieth this opposition in it unto fear as viz. to eject and cast it out of the soul is because fear hath punishment or torment implying that the nature of love goodness and mercy is so rich sweet and God-like that it will endure nothing that is afflicting or tormenting neither in others as far as it is able to relieve them but especially not in its own subject in the same person where it self resideth This for proof of the Doctrine from the Scriptures Proceed we to the further demonstration of it by principles and grounds in Reason First a spirit of mercy acting regularly and bringing forth fruit in due season must needs breed that good blood in the soul which the Doctrine speaks of bless men with a glorious security at least with a rich capacity of being secured against judgement and fear of condemnation because it renders them like unto God and this clearly to their own sense and in their own understandings in such things or respects upon which they are declared and owned by him in the Scriptures as his children But I say unto you saith our Saviour to his Disciples Love your enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you that you may be the children of your Father which is in Heaven For he maketh his Sun to rise on the evil and the good and sendeth rain on the just and unjust a It is the manner of the Scripture to call persons the children of those whom they resemble in their Genius or ways Thus they who resemble Abraham in his Faith are termed Abrahams children and so Abrahams Seed Luke 19. 9. Joh. 8. 39. Rom. 9. 8. Gal. 3. 7. c. And those who resemble the Divel in his wicked disposition and practises are termed his children Ioh. 8. 44. Act. 13. 10. 1 Ioh. 3. 10. See more of this notion Ezek. 16. 3. Isai. 57. 3. But those who resemble God in his goodness and mercy unto men are not termed his children upon the bare account of such an imitation but rather because they are partakers of the Divine Nature as Peter speaketh and have been spiritually begotten of him Beloved saith John Let us love one another for love is of God and every one that loveth is BORN OF GOD and knoweth God b And whereas men are said to be the Children of God by Faith in Christ Jesus c the faith by which they become his children is onely such a Faith which hath the works we speak of works of goodness and mercy always in the womb and heart of it and upon occasion in the hand of it according to the Apostles own explication of himself in such sayings as this For in Christ Jesus i. e. under the Gospel or under the profession of Christ come in the flesh neither circumcision availeth any thing viz. towards justification or salvation nor uncircumcision but faith which worketh or rather which is operative or working i. e which effectually disposeth and inclineth thethe person in whom it resideth to work by love a clearly implying that such a Faith which is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} very operative for such is the import of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by love or through love both unto God and men availeth every whitis little either to justification or salvation as circumcision or uncircumcision themselves But this by the way Now then if works of goodness and mercy declare and avouch men and women and this in their own consciences to be not only followers of God in his ways of greatest delight but his children also partakers of his nature they cannot lightly be in bondage under any servile jealousies or fears of being condemned or destroyed by him Men that are evil as our Saviour remindeth us yeâ—know by the instinct and teachings of nature to give good things unto their children c. so far are they from destroying them How then can it enter into the heart or any man that God who is full of love and all goodness yea goodness it self and so acknowledged by all men should abandon his chitdren who are are really and truly though spiritually descended from him and who avouch their Heavenly parentage in the sight of the world by doing the works of their great Father that he I say should abandon such children as these unto perdition unto the vengeance of eternal fire A second reason of the Doctrine is when a mans heart is enlarged in mercy kindness and love to those that stand in need so that doing of good unto such is a thing connatural and pleasing to him comporting with his Genius and disposition he is in an advantagious posture hereby to take impressions of a belief that like gracious and merciful dispositions are to be found in others also according to that of the Apostle charity or love beleeveth all things hopeth all things a i. e. effectually inclineth or disposeth the persons qualified with it to beleeve and hope the best concerning others upon any competent and tolerable grounds for either and where reasons are not pregnant or convincing of the contrary Especially a man by means of such a frame and temper of his own heart and spirit as that we speak of is richly prepared to entertain the report of the kindness and mercy of the goodness and love of God in the Gospel For he that is conscious to himself that he himself is graciously and mercifully inclined can freely pardon those that have injured or offended him can freely minister unto the necessities of those that stand in need must of necessity beleeve that God is above him in all these excellencies more gracious more merciful c. which we know is the tenor and substance of the Gospel or else make himself if not superior yet equal unto God in those things which are his greatest glory in the eyes of his creature Now this the conscience of every man and woman naturally trembles and abhors to do Therefore he that is large-hearted and open handed in mercy kindness and goodness unto men hath space and roomth as it were within him to receive and give entertainment unto that great Salvation which the Gospel brings and offers unto the world together with all the Heavenly retinue of the grace love goodness mercy and bounty of God which accompany it all which being received into the soul by Faith joyn hand in hand to secure him against

plentifully assert the love which God beareth unto all righteousness of which mercy is and so the Scripture maketh it a principal part or member Yea and nature it self teacheth every man this further that the more any creature excelleth in any of those worthy dispositions which he loveth he loveth this creature proportionably the more The righteous Lord saith David loveth righteousness and then subjoyneth his countenance doth behold the upright or those that are righteous c meaning that he looketh after them and beareth respects of grace unto them So then that being a known property of love which the Apostle mentioneth amongst many others viz. to think no evil d i. e. to restrain its subject from intending hurt in one kind or other to any person unto whom it is born they who know that God loveth mercy and merciful men as all men generally do and withal know that themselves are merciful which all they that are eminently merciful cannot lightly but do have no ground at all to fear that God intendeth evil towards them least of all that greatest of evils condemnation or the vengeance of eternal fire This for a fourth Reason Fiftly Hell is as it were the great draught or jakes of the world into which there is nothing to be thrown or cast but that which is filthy noysom and unclean and which would be offensive unto God and render the state and condition of holy and good men the Sons and Daughters of God less desireable and delightsome unto them if it were not separated from them and cast in there Jewels or things of value pleasure and delight are not wont to be thrown upon dunghils or into noysome Vaults the use whereof only is to receive and keep that a-part and at a distance from men which being neerer hand and in view would annoy them and render their lives uncomfortable Least of all are men wont to dispose of such things into any of these dishonourable receptacles which are most necessary for the comfort and well being of many Now the Sons and Daughters of Mercy are both Gods Jewels and mens they render God himself full of beauty pleasantness and desirableness unto the world Let your light saith Christ so shine before men that they may see your good works and glorifie your Father which is in Heaven a As the Jewes directed him that was born blind after they had been inform'd that Christ had opened his eyes though upon a wrong and wicked pretence Give God the praise we know that this man is a sinner b So we knowing that men generally being left unto themselves and led by the spirit of the flesh and of the world are sinners are covetous unmerciful heard-hearted c. when we see the pleasant and lovely works of mercy and goodness putting forth themselves plentifully in them we cannot quitting our selves like men but acknowledge God to be the Author and Father of these works in them and consequently to be most gracious lovely and desireable himself The holy Ghost takes notice that the multitude wondred when they saw the dumb to speak the maimed to be whole the lame to walk and the blind to see and that upon this they glorified the God of Israel as knowing and considering that it must needs be he who by his grace and power had made this happy change in the sad conditions of these miserable men But when men shall see of the stones of the Earth children raised up unto Abraham and Wildernesses turned into Rivers and dry and barren grounds into water-springs I mean when they shall see men and women who sometimes were or atleast were in danger of being as empty Vines bringing forth fruit onely to themselves great self-lovers self seekers hard of bowels eaten up with the zeal of this present world regardless of the sorrows miseries necessities extremities of others c. when men I say shall see such persons as these to be transformed and renewed in the frame of their hearts and spirit of their minds as that now they are full of mercy tender-hearted of earning bowels fruitful in good works travailing in birth with the peace comfort joy of their generation and of all round about them these being matters of far greater dignation from God then the other and not resolveable into any other Author or cause but himself cannot in reason but turn to a richer account in glory unto him from men then those things for which we heard that the multitude glorified the God of Israel Thus then we see how merciful men are Gods Iewels commending and setting him forth with beauty and pleasantness of glory unto the world In this respect there can be no ground of fear that he should cast them amongst the retryment and filth of the world into the great sink or common sewer of Hell Again the persons we speak of the generation of the merciful are so far from being any offence upon the holy Mountain of the Lord or indeed upon any mountain of the world that they are desireable and pleasant in the eyes of all flesh they are the deliciae generis humani the delight and darlings of mankind The Common-Wealth of the Israel of God rejoiceth greatly over them and cannot flourish or well stand without them So that there is not the least cause of the least jealousie or fear unto any of these that their casting into Hel would be any gratification or accommodation unto the Saints but rather as a sword passing through their soul or a grievous dismembring of their body Thus security from the wrath which is to come compasseth the generation of the merciful on every side Sixtly To the Friends of God and those who stand close to him in those exigencies or cases of necessity as they may be called unto which he hath voluntarily and according to the prescript of his own wisdom exposed himself in the world there is no occasion of fear to be condemned by him but all grounds of the greatest security in this kind that can be desired Though men of degenerous and ignoble spirits who are servile to unworthy ends may sometimes sacrifice their best friends yea even those whom they know to be such upon the service of some dishonourable project or design yet the common light of reason and conscience in men abhors to conceive or suspect any such thing in God in whom all things are most excellent and desireable and no shadow of the least imperfection or unworthiness in him who moreover as the Scripture informeth us concerning him is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} cannot be tempted of evil a all his ends are most honourable and just nor do any of them require of him the least unworthy action much less the ruin and destruction of his friends for their accomplishment Now that persons mercifully disposed and such who in Davids Language consider the poor and needy are the friends of God and stand by his Interest the

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