Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	king_n	lord_n	samuel_n	1,180	5	11.3800	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29686	A cabinet of choice jevvels, or, A box of precious ointment being a plain discovery of, or, what men are worth for eternity, and how 'tis like to go with them in another world ... / by Thomas Brooks ...	Brooks, Thomas, 1608-1680.	1669 (1669)	Wing B4937; ESTC R1926	368,116	442

secret fleshliness that secret worldliness that secret hypocrisie that secret vain glory c. that is only obvious to God and his own soul But 't is quite otherwise with wicked men for they confess their grosser sins but never observe their lesser sins they confess their open sins but never lay open their secret sins Cain confesses his murdering of his brother but never confesses his secret enmity that put him upon washing his hands in his brother's bloud Pharoah confesses his oppression of the children of Israel but he does not confess the pride of his heart nor the hardness of his heart Judas confesses his betraying of innocent blood but he never confesses his covetousness that put him upon betraying of the Lord of glory And others have confest their Apostacy who have never confest their hypocrisie that hath led them to Apostacy c. Well this is certain that those little sins those secret sins that never break a sinners sleep do often break a believers heart Thirdly As true penitential confession is full so 't is sincere 't is cordial 't is not a feigned nor a formal nor a meer verbal confession but an affectionate confession 't is a confession that has the mind the heart the soul as well as the lip in it Psal 51.31 Jer. 18.19 20. Isa 26.8 9. Ezra 9.6 Psal 38.4 Job 42.6 Luke 18.13 The penitent man's confession springs from inward impressions of grace upon his soul he heels what he confesses and his affections go along with his confessions The poor Publican smote upon his breast and confessed Look as the sick man opens his disease to his Physician feelingly affectionately and as the Client opens his case to his Lawyer feelingly affectionately so the penitent opens his case his heart to God feelingly affectionately cold careless verbal formal customary confessions are no small abominations in the eye of God Jer. 12.2 Such mens confessions will be their condemnations at last their tongues will one day cut their throats though confession to men is a work of the voice yet confession to God must be the voice of the heart Sometimes the heart alone is sufficient without the voice as you may see in Hannah 1 Sam. 1.13 14 15. but the voice is never sufficient without the heart as you may see in that Isa 29.13 Such who make confession of sin to be only a lip-labour such instead of offering the calves of their lips as the Prophet requires Hosea 14.2 do but offer the lips of calves Heart-confessions without words shall be effectual with God and carry the day in heaven when all formal verbal confessions though they are never so eloquent or excellent shall be cast as dung in sinners faces Isa 1 12-16 Mary Magdalen weeps and sighs and sobs Luke 7.38 but speaks neveâ— a word and yet by her heart-confessions she carries it with Christ as is evident by his answer to her Luke 7.48 Hâ— said unto her thy sins are forgiven thee Penitent souls confess sin feelingly but wicked mens confessions make no impressions upon them their confessions run through them as wateâ— runs through a pipe without leaving any impression at al upon the pipe Wicked men do no more taste nor relish the evil of sin the poyson of sin the bitterness of sin in any of their confessions than the pipe does taste or relish the water that runs through it Such who confess sin formally or rhetorically and yet love sin dearly heartily shall never get good by their confessions certainly such confessions will never reach the heart of God that do not reach our own hearts nor such confessions will never affect the heart of God thâ—t do not first affect our own hearts Such as speak very ill of sin with their tongues and yet secretly wish well to sin in their hearts will be found at last of all men the most miserablest But Fourthly As penitential confession is sincere and cordial Ezra 10.3 so 't is distinct and not confused The true penitent has his particular and special bills of indictment he knows his sins of omission and his sins of commission he remembers the sins that he hath most rejoyced and delighted in he can't forget the sins that have had most of his eye his ear his head his hand his heart the by-paths in which he has most walked and the transgressions by which God has been most dishonoured his conscience most wounded and his corrupt nature most pleased gratified Psal 51.3 are always before him An implicite confession is almost as bad as an implicite faith wicked men câ—mmonly confess their sins by whole-sale we are all sinners but the true penitent confesses his sins by retail Though it cant't be denied but that in some cases a general confession may be penitent Luke 18.13 as you see in the Publican God be merciful to me a sinner yet it must be granted that a true penitent can't content nor satisfie himself with a general confession And therefore David confesses his particular sins of adultery and bloud-guiltiness 1 Tim. 1.13 and Paul particularizeth his sins of blasphemy and persecution and injuriousness against the Saints And more you have of this in that Act. 26.10 11. Which thing I also did in Jerusalem and many of the Saints did I shut up in prison having received authority from the chief Priests and when they were put to death I gave my voice against them and I punished them oft in every Synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange Cities So Judg. 10.10 And the children of Israel cryed unto the Lord saying we have sinned against thee both because we have forsaken our God and also served Balaam We have sinned there is their general confession we have forsaken our God and also served Balaam there is their distinct and particular confession both of their Apostacy and Idolatry And so 1 Sam. 12.19 And all the people said unto Samuel pray for thy servants unto the Lord thy God that we dye not for we have added unto all our sins this evil to ask us a King They were discontented with that government that the Lord had set over them and they would need be governed by a King after the mode of other Nations and this sin they confess distinctly and particularly before the Lord and Samuel And so David in that 1 Chron. 21.17 And David said unto God is it not I that commanded the people to be numbred even I it is that have sinned and done evil indeed but as for these sheep what have they done Thus that princely Prophet confesses that particular sin that he then lay under the guilt of And so Zacheus makes a particular confession he does as it were point with his finger at that wrong and injustice that he had been guilty of Behold Lord half my goods I give to the poor and if I have taken any thing from any man by false accusation

that is sins own work and not ours but he sayes Let it not reign in you for when a King reigns the Subjects do â—s it were actively obey and embrace his command whereas they are rather patients than agents in a tyranny a regenerate mans will riseth against his sin even then when he is worsted by sin and led captive by sin A Tyrant is obeyed unwillingly the wills of his subjects rise up against his commands and if his power were not superior to their wills they would never obey him Sin is no King but a Tyrant in the souls of the Saints and therefore their wills so far as they are renewed can't but rise against it O Sirs remember this for ever that the molesting vexing and tempting power of sin does not speak out its dominion for sin may molest and vex and tempt as an enemy where it doth not rule and reign as a King as you see this day in many Nations of the earth there are many enemies that do molest vex and tempt the subjects of those Nations who yet are far enough off from having any rule or dominion over them but then sin is in dominion when it commands in the heart as a King in his Throne or as a Lord in his house or as a General in his Army freely boldly universally cheerfully and when the soul doth as freely boldly universally and cheerfully subject it self to sins commands where men commonly yield up their wills and affections to the commands of sin there sin reigns and this is the case of every unregenerate man but where the will does commonly make a stout opposition to sin there it reigns not now this is the case of every regenerate man That Prince cannot truly be said to reign in that Kingdom where commonly he meets with stout opposition So 't is here A sincere Christian makes it the great business and work of his life above all other things in this world to make all the opposition he can against his lusts and is throughly resolved to die fighting against his sins as Pietro Candiano one of the Dukes of Venice died fighting against the Nauritines It is a harder thing to fight with a mans lusts than to fight with the cross Augustine with the weapons in his hand Aâ— Caesar said in a battel he fought against one of Pompey's sons at other times I fought for honour but now I fight for my life so a sincere Christian fights against his sins as for his life Castellio's opinion was vain viz. That men are of three sorts some unregenerate some regenerating and others regenerated and that these last have no combat betwixt flesh and spirit which is quite cross to Scripture Rom. 7 14-24 Gal. 5.17 c. and contrary to the experience of all Saints in all the ages of the world But Thirdly When a man is usually peremptory in his sinnings in the face of all reprehensions and arguments that tend to disswade him from sin Prov. 29.1 Jer. 5.3 4. 44.15 16 17. then sin is in dominion when the constant bent of the heart is inflamed towards sin and when the desires of the soul are insatiably carried after sin and when the resolutions of the soul are strongly and habitually set upon sin Hos 2.6 7. then sin is in the Throne and then it reigns as a King when God hedges up the sinners way with thorns yet the sinner will break through all to his sin when life and death heaven and hell glory and misery are set before the sinner Deut. 30.15 19. 11.26 27 28.29 yet the sinner will be peremptory in his sinnings though he lose his life his soul and all the glory of another world then sin reigns But Fourthly When men ordinarily habitually commonly are very careful studious and laborious to make provision for sin then sin reigns Rom. 13. ult Make no provision for the flesh to fulfil the lusts thereof or as the Greek has it David in an hour of temptation once made provision for his lusts 2 Sam. 11.14 15. but this was not his course his trade c. Make no projects for the flesh or cater not for the flesh when a mans head and heart is full of projects how to gratifie this lust and how to satisfie that lust and how to fulfil t'other lust then sin reigns then 't is in its throne Jam. 4.3 Ye ask and receive not because you ask amiss that ye may consume it upon your lusts Both the Law of God and nature requires me to make provision of raiment food and physick for my body and for theirs that are under my charge but it may cost me my life my estate yea my very soul to make provision for my lusts Such as ask amiss shall be sure to ask and miss he that would make God a Baud to his lusts may ask long enough before God will answer of all affronts there is none to this of making God a servant to our lusts Hos 2.8 and where this frame of spirit is there sin is in dominion He that abuses mercies to serve his lusts fights against God with his own weapons as David did against Goliah and as Benhadad did against Ahab with that very life that he had newly given him such a soul like the waters of Jordan will at last certainly drop into the dead lake But Fifthly When sin is commonly habitually sweet and the soul takes a daily pleasure and delight in it then it reigns as you may see by comparing the Scriptures in the margenâ— together Joh 20.12 13. Prov. 2.14 Amos 6.13 Zeph. 3.11 2 Thes 2.12 when a man daily takes as joyful contentation and satisfaction in his lusts and in walking after the wayes of his own heart as he does in his highest outward enjoyments oâ— in his nearest and dearest relations then certainly sin is in dominion Such men as can go constantly on in a way of wickedness meerly to delight and content the flesh such men are certainly under the power and reign of sin Many of the Heathens who knew what rational delights were scorned sensual delights as inferior to them These will one day rise in judgment against many of the Professors in our dayes I know there is no real pleasure or delight in sin if intemperance could afford more pleasure than temperance then Hiliogabalus should have been more happy than Adam in Paradise yea if there were the least real delight in sin there could be no perfect hell where men shall most perfectly sin and most perfectly be tormented with their sins Heark Scholar said the Harlot to Apulciuâ— 't is but a bitter sweet that you are so fond of Pâ—â—â—rh When an Asp stings a man it doth at first tickle him and make him laugh till the poyson by little and little gets to his heart and then it pains him more than before it delighted him 'T is so with sin it may tickle the soul at first but it will pain

of an upright man is to depart from evil 't is possible for an upright man to step into a sinful path or to touch upon sinful facts but his main way his principal work and business is to depart from iniquity As a Bee may light upon a Thistle but her work is to be gathering at Flowers or as a Sheep may slip into the dirt but its work is to be grasing on the Mountains or in the Meadows Certainly there is no man in the world so abominable wicked but that he may now and then when he is in a good mood or when he is under distress of Conscience or bleeding under a smarting rod or beholding the hand-writing upon the Wall or under a sentence of death depart from evil but this is not his course this is not his business this is not his work this is not his highway Thieves do but now and then step into the Kings Highway to take a purse they do not keep the Kings Highway But now the upright mans Highway his common and ordinary course is to depart from evil and therefore he cannot allow himself liberty to walk in an evil way Titus 2.11 12. For the Grace of God that bringeth Salvation hath appeared to all men without distinction of Nations Sex Age or condition teaching us that denying ungodlyness and worldly lusts we should live soberly righteously and godly in this present World Under the name of ungodliness he compriseth all the breaches of the first Table and under the name of worldly lusts he compriseth all inordinate desires against the second Table and those three words soberly righteously and godly have a threefold reference the first to our selves the second to our neighbour and the third to God We must live soberly in respect of our selves righteously in respect of our neighbours and godly in respect of God And this is the sum of a Christians whole duty Now if the Grace of God which bringeth Salvation teaches Saints to deny ungodliness and worldly lusts then certainly Saints that are taught by that Grace cannot live nor allow themselves in ungodliness or worldly lusts without all peradventure Heaven is for that man and that man is for Heaven that can appeal to Heaven that he allows not himself in the practice of any known sin Thus David did Search me O Lord sayes he and know my heart Psal 13â— 24 try me and know my thoughts and see if there be any wicked way in me 'T is a most sure sign that sin hath not gained a mans heart nor consent but committed a rape upon his Soul when he allows not himself in it but cryes out bitterly to God against it as Paul did Rom. 7. If the ravished Virgin under the Law cryed out she was guiltless Deut. 22.25 26 27. Certainly such as cry out of their sins and that would not for all the world allow themselves in a way of sin such are guiltless before the Lord. That which a Christian does not allow himself in that he does not do in divine account c. But now the whole Trade the whole life of formal and carnal Christians is nothing else but one continued web of wickedness there is no wicked unregenerate person in the world but lives in the daily practice of some known sin or other but allows himself in some Trade or way of wickedness or other as you may evidently see by comparing of these following Scriptures together Prov. 1.20 to 33. Jer. 5.3 Jer. 44.16 17 18 19. Jer. 9.3 4 5 6. Jer. 7.8 9 10 11 12 13 14 15 16. Psal 50.16 17. Isa 66. 3. Matth. 7.23 Rom. 6.12 13 19. Rom. 8.5 Luke 13.27 Ephes 2.2 3. Phil. 4.19 Titus 3.3 2 Pet. 2.14 Sin is a sinners absolute work it is his main work and the sinner is besides himself besides his Calling as it were when he is besides his sin Fifthly He that conflicts most with heart-sins and is most affected with spiritual sins Psal 19.12 Psal 119.113 I hate vain thoughts Psal 30.6 7. Isa 64.7 and that laments and mourns most over secret sins invisible sins sins that lye most hid and remote from the eyes of the World he is certainly a gracious soul Grace in truth and grace in power will rise and conflict and make head against the most inward and secret vanities of the Soul as against secret self-love and secret hardness of heart Isa 63.17 and secret unbelief Mark 9.24 and secret carnal confidence and secret hypocrisie and secret envy and secret malice and secret vain-glory and secret fretting and murmuring and secret lustings and secret runnings out of the Soul after the meat that perisheth and secret pride hence Hezekiah humbles himself for the pride of his heart 2 Chron. 32.25 2 Sam. 24.10 Psal 42.11 and so David he humbles himself for the pride of his heart in numbring of the people And how does the same Prophet chide himself for sinful dejection of spirit Psal 73.22 Why art thou cast down O my Soul and why art thou disquited in me And how does he at another time be-fool himself and be-beast himself for his secret grudging and fretting at the prosperity of the wicked So foolish was I and ignorant I was as a beast before thee And so Paul was most affected and afflicted with a law in his members rebelling against the law of his mind Inward pollutions and defilements did sit closest and sadest upon his spirits And the same Apostle in that 2 Cor. 7.1 is for keeping down the filthiness of the spirit as well as the filthiness of the flesh he is for inward cleansing as well as for outward cleansing Rom. 7.22 23 24. Having therefore these Promises dearly beloved let as cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God So Mr. Bradford was a man that had attained to so great and eminent a heighth of holiness that Doctor Taylor the Martyr calls him That Saint of God John Bradford and yet O how sadly does he bewail his secret hypocrisy True Grace makes opposition as well against the being of sin in a mans nature Col. 3.5 as against the breakings out of sin in a mans life True Grace will make head against the corruptions of the heart as well as against the excursions of the feet 't is as willing and desirous to be rid of a polluted heart as 't is willing and desirous to be rid of a polluted hand It would fain have not only sinful acts but also sinful dispositions and not only irregular actions but also inordinate affections mortified and subdued O friends heart-sins are root-sins they are the springs that set all the wheels a going the Fountain that sets all the streams a running the fire that sets the Furnace a smoaking the Bellows that sets the fire a burning Certainly a proud heart hath more of Satan in it than a proud look and a wanton heart is more vile than a wanton eye

Selected quad for the lemma: nation_n

Text snippets containing the quad