Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	ghost_n	holy_a	trinity_n	2,914	5	9.7351	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96973	Five sermons, in five several styles; or Waies of preaching. The [brace] first in Bp Andrews his way; before the late King upon the first day of Lent. Second in Bp Hall's way; before the clergie at the author's own ordination in Christ-Church, Oxford. Third in Dr Maine's and Mr Cartwright's way; before the Universitie at St Maries, Oxford. Fourth in the Presbyterian way; before the citie at Saint Paul's London. Fifth in the Independent way; never preached. With an epistle rendring an account of the author's designe in printing these his sermons, as also of the sermons themselves. / By Ab. Wright, sometimes Fellow of St John Baptist Coll. in Oxford.	Wright, Abraham, 1611-1690.	1656 (1656)	Wing W3685; Thomason E1670_1; ESTC R208406	99,151	247

even in the infusing of Faith he works by the ministery of the Gospel but there he shall be all in all do all in all immediately by himselfe for Christ shall deliver up the Kingdome to God even the Father his Kingdome is the administration of his Church by his ordinances in the Church at the resurrection there shall be an end of that Kingdome no more Church no more working upon men by Preaching but God himselfe shall be all in all therefore it is said in heaven there is no Temple but God himselfe is the Temple Apoc. 21. 22. God is the service and musick Psalm and Sermon and Sacrament and all We shall live upon the word and heare never a word Here God is not all in all where he is at all in any man that man is well Wisedom in Solomon it was well with Solomon because God was wisedom with him and patience in Job and faith in Peter and zeal in Paul but there was something in all these that God was not But in heaven he shall be so all in all that every soul shall have every perfection in it's selfe and the perfection of these perfections shall be that their sight shall be face to face and their knowledge as they are known But now for the first of these privileges how shall we see God face to face is it allwaies a declaration of Gods favour when God shewes his face No I will set my face against that soul Levit. 17. 10. but when there is light joyned with it it is a declaration of favour this was the blessing that God taught Moses for Aaron Num. 6 25 The Lord make his face shine upon thee And there we shall see him face to face by the light of his countenance which is the light of glory But what shall we see by seeing God so face to face we shall see whatever we can be the better for seeing First all things that men believed here they shall see there and therefore let us me ditate upon no other thing on earth then we would be glad to think on in heaven and this consideration would put many frivolous and many fond thoughts out of our mind This then we shal get concerning our selvs by seeing God face to face but what concerning God Wee shall see God as he is in his essence Why did all that are said to have seen God face to face see his essence No. In earth God assumed some material things to appear in and is said to have been seen face to face when he was seen in those assumed forms But in heaven there is no material thing to bee assumed and if God be seen face to face there hee is seen in his essence Saint Augustine summs it up fully upon those words In thy light we shall see light te scil in te Wee shall see thee in thee i. e. saith he face to face And then secondly what is it To know him as wee are known it is not expressed in the Text so that is onely that we shall know so not that we shall know God so but the frame and context of the place hath drawn that unanime Exposition from all that it is meant of our knowledg of God then A comprehensive knowledg of God it cannot bee to comprehend is to know a thing as well as that thing can be known and wee can never know God so but that he will know himself better Our knowe ledge cannot be so dilated nor God condens'd or contracted so as that we can know him that way comprehensively It cannot bee such a knowledge of God as God hath of himself nor as God hath of us for God comprehends us and all this world and all the worlds that hee could have made and himself But it is not a similitudinis non aequalitatis as God knows mee so shall I know God but I shall not know God so as God knows me It is not quantum but sicut not as much but as truly As the fire does as truly shine as the Sun shines though it shine not out so far nor to so many purposes So then I shall know God so as that there shall be nothing in me to hinder me from knowing God which cannot be said of the nature of man though regenerate upon earth no nor of the nature of an Angel in heaven left to it self till both have received a super-illustration from the light of glorie And so it shall be a knowledge so like his knowledge as it shall produce a love like his love we shall love him as he loves us For say the Fathers whom Oecumenius hath compacted I shall know him i. e. embrace him adhere to him What an holiday shall this be which no working day shall ever follow By knowing and loving the unchangeable the immutable God mutabimur in immutabilitatem we shall be changed into an unchangeablenesse saith that Father that never said any thing but extraordinarie Saint Augustine Hee saith more If God should be seen and known in hell hell in an instant would be heaven How many heavens are there in heaven how is heaven multiplied to every soul in heaven where infinite other happinesses are crown'd with this sight and this knowledge of God there And how shall all those heavens be renewed to us every day that shall bee as glad to see and to know God millions of ages after every daies seeing and knowing as the first hour of looking upon his face And as this seeing this knowing of God crowns all other joies and glories even in heaven so this very crown is crown'd there grows from this an higher glorie which is that we shall be made partakers of the divine nature 2 Pet. 1. 4. Immortal as the Father righteous as the Son and full of all comfort as the Holy Ghost To which blessed Trinitie bee ever as is most due ascribed all Honour and Glorie Dominion and Power now and for ever Amen FINIS THE Fifth Sermon Which is that in the INDEPENDENT Style or Way of Preaching Never delivered before any Congregation and now proposed onely as a pattern or example of that way of preaching HEB. 11. 24. By Faith Moses when he came to years refused to bee called the son of Pharaoh's daughter LONDON Printed for Edward Archer at the Adam and Eve in Little Britain Anno Dom. 1656. Luke 9. 23. And he said to them all If any man will come after me let him deny himself and take up his cross daily and follow mee AFter our blessed Saviour had made known to his Disciples and the rest that the Son of man must suffer many things and be reproved of the Elders and of the High Priests and be slain vers 22. fore-seeing that a great many who now did cry him up and highly magnifie him would then be ashamed of him hee tells all such ver 26. That whosoever shall bee ashamed of mee and of my words of him shall the Son of man be ashamed when he shall

all the furniture and provision of it both all the moveables So Psal 50. 11. 12. the cattel and the fowles upon a thousand hills are mine saith he and also all the standing goods the corne and the oyle which you set and plant are mine Hos 2. 9. yea and the Psalmist in the same 24. Psal adds further that they who dwell therein are his also not the house and furniture only but the inhabitants themselves And this by the most sure and most Soveraigne title that can be better then that of purchase or inheritance of and from another for he hath made them all is thine because all comes of thee saith the same David 1 Chron 29. 11 12. And all things are not only of him but through him Rom. 11. 36. i e. they cannot stand nor subsitst without him Thirdly he must give largely it is not bounty else now God is therefore said to be rich in goodnesse because he is abundant in it so we find it comparing Psal 33. 5 with Psal 104. 24. in which it is said that the earth is full of his goodnesse and his riches which we may judge of by what he saies vers 27. of Psal 104. of what an house he keepes and what multitudes he feedes all these saith the Psalmist wait on thee c. King Ahasuerus to shew his bounty made a feast to his cheife Subjects but it was but for halfe a yeare and not to all some few halfe yeares more would well nigh have beggard him but God doth this continually The greatest and most bountifull of men when they would expresse the largest of their bounty speake but of giving halfe of their Kingdomes so Herod and he did but talke so neither but God bestowes whole worlds and Kingdomes as Daniell speakes Dan. 4. 35. and gives them to whom hee pleases Fourthly he that is bountiful must give all he gives freely and willingly which though I put together yet may imply two distinct things as first that he that gives must be a free agent in it who is at his choice whether he would give any thing away or no. The Sun doth much good to the world it affords a large light and even half the world at once is full of its glorie yea and all this light is its own not borrowed as that of the Moon and Stars is yet this Sun cannot be called good or bountiful because it sends forth this light necessarily and naturally and cannot chuse but do so neither can it draw in its beames but God is a free giver hee was at his choice whether he would have made the world or no and can yet when he pleaseth withdraw his Spirit and then all things perish Psal 104. 29. Secondly it must be willingly also i. e. no way constreined or wrung from him who is to be called bountiful Now of God it is said that he gives all away with delight for Psal 104 31. having spoken of â—eeding every living thing and of other the like works of his goodness he concludes with this God rejoiceth in all his works i. e. doth all the good he doth with delight It doth him good as it were to see the poor creatures feed The last requisite in bountie is to look for no recompence for the time to come So saith Christ Luke 6 34. If you give c. but ver 35. So doth not your heavenly father For saith hee Do good and hope for nothing againe so shall you bee like your Father and the reason is because he is so great and so high a God as nothing we do can reach him as David speaks Psal 16. 2. My goodnesse extends not unto thee hee is too high to receive any benefit by what we do And this shall suffice for the four General Rules of giving Alms and also of the first general part which we observed in the division of these words the quid the matter what we are to do and that is to provide for our selves by making us friends The second General that we held out to you in the division was the Manner to use the best means to get these friends unrighteous Mammon Where in the first place I shall resolve a doubt and withall the meaning of this expression The Mammon of unrighteousnesse How comes it to passe that this Mammon which is the subject of so much good should deserve a name so bad why is it styled the Mammon of unrighteusnesse you are to know therefore that wealth is call'd the Mammon of unrighteousnesse for two reasons the first taken from the cause the other from the effect 1. First from the cause for that wealth is an instrument and cause of much iniquity In Cyrus his Court the Counsellours shall be fee'd that the building of the Temple may not go on Ezra 4. and if Saint Paul would but have said tantum dabo to Felix in the Acts there had been more Rhetorick in the Apostles fee then in all Tertullus his starched Oratory For this reason Simon Magus when he sued in the 8 of the Acts for the holy Ghost trusted more to his Mammon then his Familiars being consident there was greater power in money then in all the Devills in hell to have conjured if it might have been even the Apostles themselves And therefore it was the Devills last assault and battery against our Saviour in the 4 of St. Matt For it any promise could have seduced Christ it had been that of the worlds Kingdome and glory he is the Sonne of God indeed that for such againe will not cast himselfe from the pinacles of the Temple It would be no hard work to manifest this truth through every age of the Church were it not too visible in our own And therefore I shall from hence in the first place draw an use of reproofe for the Ministers of these times I would to God I could not say but I must even of our own divine Profession that which our Saviour of his Twelve Yee are clean but not all for how many have these few yearâ— brought forth which having been heretofore forward and eager for conformitie to the doctrine and discipline of this Church do now seek to wave and decline both and that not out of malice or ambition vices that move with a kinde of life and spirit but out of that base earthie dunghil-sin Avarice These are they that long for the Wedge of gold more then the Babilonish garment and so themselves may put up the means of a Bishop care not who puts on the robes These are they which make use of the Priest's office like him in Samuel onely for a piece of bread and will with that Chaplain of Micah's Judg. 17 set you up Idols if you give them but silver Men that measure their religion by their fortunes inclining ever not to what weighs most but what advantageth Saint Augustines Amphibions in Christianitie Hermophrodite Divines now a Sectarist and then a Conformist and next a Sectarist

fire the aire of that brimstone the anguish of that worme the discord of that howling the gnashing of those teeh is no comparable no considerable part of the torment in respect of this departing from Christ Which is the privation of the sight of God the banishment from the presence of God an absolute hopelesnesse an utter impossibility of ever coming to that which sustaines the miserable in this world who though they see no sun here yet they shall see the sonne of God there This depart from me then is the perfection of horror the very essentiall forme and quiddity of damnation it self The righteous they depart they go toâ— but they go with Christ into heaven the other must go from Christ into hell Into hell did I say why that is not so much neither It were an hapinesse to go to hell with Christ no joy no blisseat all to the righteous to go without Christ into heaven For heaven is hell without Christ and hell with Christ is heaven and the reason of this is because the happinesse of the Saints doth not consist in the place where they are but in the company which they injoy their beatitude is not bounded and terminated by any etheriall dimensions of space any supernaturall localities but it is comprehended in the Beatificall Vision of the Fathers power the Sons wisedome the Holy-Ghosts goodnesse it is swallowed up in that extatiâ—all ravishing contemplation of the incomparable beauty the unutterable and unconceivable glory of the blessed Trinity the privation of which Beatificall Vision exceeds the miseries and torments those matchless those endless miseries and torments even of hell it selfe And thus have I given you a generall description of this privation of the Beatifical Vision what it is in the general notion of it But then in the second place to come as I promised to the several particular degrees of this privation there is comprehended in this privation of the Beatifical Vision in the first place a privation of the care of God that a damned sinner is out of his care out of his thought It is a fearful thing saith the Apostle to fall into the hands of the living God Heb. 10. 13. Yet there was a case in which David found it an ease to fal into the hands of the living God but to fall out of the hands of the living God is an horrour beyond our expression beyond our imagination that God should let my soul fal out of his hands into a bottomlesse pit and roul an unremoveable stone upon it and leave it to that which iâ— findes there and it shal finde that there which it never imagined till it came there never think any more of that soul never have any more to do withit Then secondly a second degree of this privation of the Beatifical Vision iâ— that herein doth consist a privation of the general providence of God that such an one is out of his general providence as wel as his particular care that of that Providence of God that studies the life of every Weed and Worm and Ant of every Spider and Toad and Viper there should never any beam flow out upon me never any ray dart upon mee never any line center in mee That the most contemptible creatures under heaven and the most loathsom creatures under heaven and the most venemous creatures under heaven should be entertain'd and protected under the shadow of his wing and I onely I excluded as a certain prey for the Raven and Dragon of the bottomlesse pit Thirdly here is a privation of the power of God that that God who look'd upon me when I was nothing and cal'd me by his omnipotent power when I was not as though I had been out of the wombe depth of darknesse will not look upon me now when though amiserable a banish'd and a damned creature yet I am his creature stil contribute something to his glorie even in my damnation Lastly which is the highest degree of this Privation here is an eternal privation of the mercie of God That that God who hath often look'd upon me even in my foulest uncleannesse and vilest sins who when I had shut out the eye of the day the Sun and the eye of the night the taper and the eies of all the world with curtains and windows and doors did yet see me and see me in mercie too by making me see that he saw me and sometimes brought me to a present remorse and for that time to a forbearing of that sin I was then acting should now so turn himself from me to his glorious Saints and Angels as that no Saint nor Angel nor Christ Jesus himself should ever pray him to look towards me more never remember him that such a soul there is That that God who hath so often said to my soul Why wilt thou die and so often sworn to my soul As the Lord liveth I would not have thee die but live wil nether let me die nor live but die an everlasting life and live an everlasting death That that God who when he could not get into me by standing and knocking at my heart by his ordinarie means of entring by his Word Ministershis mercies hath applied his judgments and hath shak'd the house this bodie with Agues and Palsies and hath set this house on fire with Fevers and calentures and frighted the master of the house my soul with horrors and heavie apprehensions and so made and forc'd an entrance into me That that God should frustrate all his own purposes and practises upon me and leave me and cast me away as though I had cost him nothing that this God at last at the houre of death should let this Soul go away as a smoake as a vapour as a bubble and that then this Soul cannot be so happy as to be a smoake a vapour nor a bubble but must lie in darknesse as long as the Lord of light is light it's selfe and never spark of that lighe reach to my Soul what Tophet is not Paradise what brimstone is not amber what gnashing of teeth is not musick what gnawing of the worm is not a tickling what torment is not a mariage bed to this damnation to be secluded eternally eternally eternally from the sight of God And thus have I shewn you what this eternal life is by the privation of it what the life of heaven is by the life of hell I will now endeavour to give you a glimpse for a full sight it is impossible of these everlasting habitations this eternal life in it self And here in my expressions of these everlasting habitations I will take a new course and onely tell you this of them that they cannot be expressed For if that beloved aisciple whose head lay neer his Masters heart who from the bosom of his Lord drank deep of the heavenly wisdome if Saint John I say brake of his Revelation with a nemo scit no man knowes Apoca 2. 17. needs must

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