Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	person_n	personal_a	union_n	7,677	5	9.6215	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07496	The sinne vnto death. Or an ample discouery of that fearefull sinne, the sinne against the holy Ghost together with the signes, degrees and preservatiues thereof. In a sermon preached at Pauls Crosse. August 26. 1621. By Tho: Bedford ...	Bedford, Thomas, d. 1653.	1621 (1621)	STC 1788; ESTC S101417	81,812	112

hereafter according to the saying of Daâ—asâ—ene which yet is somewhat too slack All mortall sinnes whether great or small he should haue excepted this our sinne are remissible before death but after death are irremissible and remaine for euer Secondly or Irremissible Ex parte contemptus because it contemneth the mercy of God and reiecteth that by which man might obtaine pardon Thirdly Or else because it deserueth to haue no pardon as being a sinne of certaine and wilfull malice for which cause it can haue none Whereas sinnes of infirmity and ignorance may seeme to deserue some hope of pardon Thus Aquinas very well if we bee fauorable in his censure he hath another reason why it is called Irremissible but indeed that hâ—lâ—eth viz. â— Because it is not easily remitted But here I pray you take notice of the mistery of Iniquity Whereas the other expositions of Irremissible might haue beene allowed the Iesuites eyther refuse them or stick not to them but to this the worst the weakest they adhaere they cleaue this they allow of approue it Why I know not but I heleâ—â— for some such reason as moued them among all the sixe aboâ—e mentioned species of this our sinne especially to choose out Impenitency viz. the same that the fawning Parasite in the Poet gaue for his good memory Offame monet his belly was his Register So certainely their belly their gaines was the chiefe cause For what thinke you is meant by Impaenitency Perhaps you would thinke the reâ—ecting of Gods grace that might bring him to Repentance No no It is a wâ—lfull contempt of the Sacrament of Paenance obstinately reâ—using absolution by the Churches Ministery as the Rhemists doe define it Now who seeth not that if this bee Impaenitency and Impaenitency the sinne against the holy Ghost and the sinne against the holy Ghost a sinne vnto death what a strong and inexpugnable ground here is for Popish Paenance The same is there here for Commutation of Paenance for if this sinne be remissible but not de sacile easily then must there come a good round portion to the Priest for a gentle Commutation Some such reason as this I guesse moued the holy Fathers of shrift to magnifie this exposition that Aquinas giueth of Irremissible or else this As one well obserueth in their handling of Mat. 12. they follow S. Augustine walking alone rather then Hillary Ierome Chrysostome and other for what reason he knoweth not vnlesse it be for that here Augustine went farthest from the words and sence of the Scripture So I may say here I see not why this should please them better than the other vnlesse it be for that it goeth farthest from the words and sence of the holy Scripture But to let these passe come we to those Reasons which more Orthodoxall writers will afford vs the which for my memories sake I will reduce to three heads Some are drawne from the Obiect Some from the Nature Some from the Punishment of this sinne The Obiect against which this sinne doth bend it selfe is externally the Gospell Internally the spirit of Grace that worketh by the Gospell First then it being a sinne against the Gospell it must needes be Irremissible For what is the Gospell but the word of Grace the ministration of Life declaring vnto man in himselfe lost a way by which he may returne to his former estate of Grace and Glory Now so long as there is not the knowledg of the Mediator and of this meanes of recouery the words of the Lord haue place q Shall they fall and not arise Shall they turne away and not turne againe But when once the meanes of recouery by the Gospell is neglected contemned and despised then is there no place for remission So long as there is not the knowledge of the Mediator it seemeth impossible that the creature should Irrecouerably fall from the Creator And herein certainly is there one maine difference betwixt the fall of Adam and the fall of the Angels Adam fell by misperswasion being deceiued by the lying suggestion of the spirit of error But the Angels being intellectuall spirits dwelling in heauenly places in the presence of God and light of his countenance could not sinne by error or misperswasion but of purposed malice which is the sinne against the holy Ghost and is Irremissible Adam falling from the knowledg of the Law fell recouerably They falling from the knowledge of the Gospell fell Irrecouerably For vnderstanding of this I praesuppose that God did signifie to the Angels these points at once First that their Righteousnesse consisted in their Obedience Secondly that the acceptance of their obedience should bee through Christ. Christ I say who in fulnesse of time was to be incarnate and to take not the nature of Angels but of man and by the personall vnion of the two natures in his one person lift vp the humanitie aboue the nature of Angels and so remayning one indiuiduall person to be the head of the Church Thirdly that from this person should be expected all good whatsoeuer so that what good soeuer the creature was to receiue they were to receiue it from God only in the name of this mediator this being the summe of the Gospell no doubt was deliuered to them and so in a manner the whole will and councell of God both of Law and Gospell and that by a shorter and neerer way than man is capable of they hauing the fulnesse of intellectuall light so that when they take view of any thing they see all that pertaineth to it whereas man findeth but one thing after another This doctrine of the Gospell being manifested to them the deuills reiected it partly puffed vp with pride in respect of the excellency of their owne nature scorning to be accepted in any but themselues partly enuying so great glory to the nature of man disdayning to bee subiect to Christ as man and to stand obliged to him for all benefits altogether refused to be obedient to this ordinance of God and so refused as that they chose rather to leaue their first estate and their heauenly habitation than to agree and subscribe and submit themselues to this aeternall and immutable decree of God And which is yet more plaine to manifest their sinne to be the sinne against the holy Ghost They fell hauing receiued the knowledg of the whole worke of the three persons for and vnto the Angels First of God the Father creating and giuing a Law and taking exception against their disobedience Secondly of God the Sonne in whom only stood reconciliation and acceptance through his obedience more worth and honorable to God the Father than that of all the creatures both Angels and men Thirdly of God the holy Ghost by whose power and grace only is possibility for any creature man or Angell to stand or recouer This in modesty may we beleeue to haue beene the fall of Angels whose sinne is Irremissible as

fretting vexing no father no mother no blessing no submission What should the father now doe Must he now let him carry it away Certainely it is not the best No he is resolved either to breake this his stomacke or teare away this rebellious flesh discover the sinnewes let him bloud now he is growne resolute and there is no mercy with him no compassion his mother may not intreate nor his friends begge his pardon No since he hath begun to walke stubbornely against his father his father will walke stubbornely against him And deseruedly So is it here This perverse peevish stubborne obstinate wilfullnesse maketh the sinne to be Irremissible Neither is there a fault onely in the will but also in the actions which addeth more fuell to the fire prepared for the punishment of this sinne The propensitie pronenesse in mans nature to moue forward toward his end God placed in the will and this his will hee furnished with divers affections as the Instruments of the soule either to cleaue to the good or to refuse the evill Among the rest there is the affection of delight the continuance of which engendreth loue of Good by which the soule indissolubly cleaueth to the same On the contrary is the affection of anger the continuance of which bringeth forth hatred by which the soule is irreconciliably separated from the evill This hatred therefore is an affection in it selfe like to the planet Mercury neither good nor bad but according to the Obiect There is an hatred good and just viz. which is bent against evill and this is the right vse of the affection There is an hatred wicked and vniust viz. when men hate that which is good and this continueth not long but it bringeth forth malice The which is bad enough where least of all euill so the more excellent that the good is which it opposeth the more exorbitant is it and abhominable When as therefore the affection that should keepe vs from evill is perverted to keep vs from good When this peruerted affection is directed nay vomited forth against God his Church his truth his seruants those that professe the name of Iesus how wicked how pestilent is this alienation What hope of pardon can there be to such a one Or which way might one deuise to care him Though the disease be dangerous yet if the Patient be willing to be healed haue an affectionate loue to his Physitian there may bee some hope But when hee groweth to be peevish loatheth his foode quarrels with his friends hateth his Physitian resisteth his Physicke who can helpe it if he goe to his graue that speedily So here when man growes to this passe that he crucifieth againe the sonne of God trampleth vnder-foote the bloud of the new Testament doth despight to the spirit of grace and thus professeth himselfe an open enemy and adversary What can remaine but a fearefull looking for of judgement and violent fire which shall devoure the adversaries Lastly this sinne commeth to be irremissible in that it is a totall and vniuersall Apostasie Nebuchadnezzars tree might yet flourish againe for the roote was left in the earth Eutichus fell from the third loft yet there was hope for his life was in him The Travailer was sore wounded yet recovered how so They left him but halfe dead So though Dauid fall by adultery Salomon by Idolatry Peter by denyall yet there is hope of recouery the roote remaineth the life is not quite gone his seede remaineth in them But Iudes trees are past recouery why so They were twise dead and plucked vp by the rootes Daniels accusers were incurable For why the Lyons brake all their bones or euer they came at the ground of the den Asahells wound was past all Chirurgery for Abner smote him vnder the fift ribbe namely whereas the liuely parts lye So when the fall is totall that vtterly decayeth the life and brings in death what hope can there be of Remedie Some there are which make a nice distinction betwixt Totall and Finall recidivation and I deny not but the termes are different but experience teacheth and the Scripture confirmeth that in substance they are not much different For where there is a Totall there is also a finall losse of grace Witnesse the euill Angels who hauing once totally lost their grace haue lost it for euer Witnesse Adam who hauing once lost Originall righteousnesse totally lost it also finally God indeede doth sanctifie particular persons but not the Humane nature in generall any more And the reasons drawne from the nature of this sinne proue it to be Irremissible and consequently mortall You haue heard the nature of the sinne which proueth it to be irrecouerable Now turne your eyes and behold the punishment of it likewise confirming the irremissibilitie of it Not the plenary penalty of it but the praeparatiue not that which hereafter is to be expected but some of that which in this life is executed and inflicted So much of it I meane as conducteth to this end to proue it to be Irremissible Wherein first coÌ„meth to be considered that God depriueth them of the Churches prayers He will not haue such prayed for and therefore their sin must needs be Irremissible Frame the Argument thus They who sinning may not be partakers of the Churches prayers are without all hope of pardon Such are our Apostataes ergo The proposition is manifest For to what cause should they be denyed the Churches prayers which are many times a meanes to worke repentance in men and to procure pardon for them but onely because God doth not entend to haue any mercy on them Why is Ieremy forbidden to pray for the people but because the Lord had an entention not to heare him but to consume them vtterly The Prayer of a faithfull man auaileth much if it be feruent witnesse Moses praying for the people and Eliah against them And therefore the Lord in this point dealeth as a King vseth to doe that knoweth his owne mercifull nature hauing determined to cut of such a rebell doth withall forbid the prayers of all such who might intercede for him least perhaps their importunacy might mooue him to mercie The Assumption also is as cleare for notwithstanding the false Interpretation of the Iesuits yet it hath beene prooued before that these words of S. Iohn I say not that thou shouldest pray for it are a direct prohibition interdicting and forbidding any prayers to be made for him that sinneth vnto death So also we reade that the Lord did reproue Samuell for mourning for Saul whom the Lord had reiected intimating that we ought not to shew our selues more pitifull than God nor to mourne for them whom the Lord hath reiected Neither doe I reade any prayer either by Samuell or Dauid after that time conceiued for Saul Lastly our Sauiour in his prayer doth except Iudas the sonne of perdition Neyther is this all But

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