Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	cry_v	father_n	9,732	5	5.0154	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97021	None but Christ, or A plain and familiar treatise of the knowledge of Christ, exciting all men to study to know Jesus Christ and him crucified, with a particular, applicatory, and saving knowledge, in diverse sermons upon I Cor. 2. 2. / By John Wall B.D. preacher of the word of God at Mich. Cornhill London.	Wall, John, 1588-1666.	1648 (1648)	Wing W469; Thomason E1139_1; ESTC R210079	152,329	343

m 1 Pet. 2. 2. as new-born babes desire the sincere milk of the word that you may grow thereby they that are born the womb desire the milk of the breast as the tender infant cryes for milk as soon as it is born and their end is that they may grow thereby as bees fly upon flowers to suck hony and sweetnesse and therefore they delight not alwayes most in the gayest flowers but wherein most honey is to be gotten and hence often they preferre a plain leaf of a tree before a gay flower An hypocrite indeed may seem to delight in the word as Herod did in hearing John-Baptist n Maâ— 6. 20 But it is not to this end to gather hony from it for the holinesse of it to have his heart made better by it but to tickle his eare with novelties and please his fancy or to get notions that he may be able to discourse c. But if it come home to his particular sin O then he kicks and flings and hates the word and the messenger of it as Herod hated John-Baptist when he spake against Herodias and the Pharisees hated Christ when he began to reprove them of their hypocrisie By this saying thou reproachest us say they Luk. 11. 45. but David loved Nathan who dealt so plainly with him as appears 1 Kings 1. 27. Is this thing done by my Lord the King and thou hast not shown it to me thy servant intimating he was Davids choyce counsellour stil * There is 1. the carelesse hearer that hears but regards not Esa 6. 9 13 2 There is the gazing hearer that comes only to see be seen 3. The curious hearer that lookes more how the glasse is painted then what face he hath 4. The carping hearer that comes to see what he can catch at 5. The spider-like hearer that comes to suck poyson by wresting the word to his own destruction 6. The Butterfly-hearer that like as the Butterfly lights upon flowers to paint her wings but not to suck honey so hee comes not to be more holy but more gaudy with notions All these love not the word with a sincere or spirituall love notwithstanding all his sharp reproof he gave him The fiâ—t sign from love is if we love those that are out of Christ especially in relation to us with a spirituall love Quest But David saith Do not I hate them that hate thee Answ I answer he hated their sins in relation to Gods dishonour but it is a mark of our being in Christ to love their persons with a threefold love 1. First with a love of pity as was touched before in grieving for their sins and pitying their misery as did Ieremiah My soule shall weep in secret for your pride Jer. 13. 17. Our blessed Saviour wept over Ierusalem saying O that thou hadst known in this thy day the things that belong to thy Planxit ruinas animarum Dyon Carth. peace Why were Christs eyes wet with tears but because their eyes were dry quare flevit dominus nisi quia flere te docuit Wherefore did Christ weep for us but to teach us to weep for our selves Cypr. Did not Abraham pity even the Sodomites when he pleaded so with God for them if there were but ten righteous among them and did not Paul tell them weeping their end was damnation we see grace will make us love and pity the soules of other any But much more the soules of those that are in near relation to us as of our wives husbands parents children brethren and sisters and dear friends so David wept for Absalom Iephta for his daughter when he met her whom he had vowed to sacrifice to the fire so Abraham prayd for Ishmael O that Ishmael might live in thy sight and Augustines mother for her son in his naturall condition 2. Secondly In having an earnest desire and care to bring others to the knowledge of Christ and salvation a Nascitur indignÃ¨ per quem non nascitur alter A good man would not go to heaven alone when thou art converted strengthen thy Brethren said Christ to Peter b Luk. 22 31. Josh 24. 15. As the Reubenites Gadites and halfe tribe of Manasseh when they themselves were provided for they were yet to help over their brethren into Canaan Numb 32. 17 18. Spiders indeed work only for themselves but Bees for others c Acts 26 28. Paul wisht not only Felix but all that heard him were not almost but altogether as himselfe was except his bands and imprisonments his chain his gold chain was too rich for him yet to wear that honour he reserved for himself So when the Grecians which came to worship would fain see Jesus Philip and Andrew went and told Jesus d Iohn 12. 21. 22. So the woman left her water o Iohn 4. 29. pot when she had found Christ and went and told them of Christ that were in the city But especially they cannot but earnestly desire and indeavour to bring those united to them in neer relation to the knowledge of Christ As Mary when Christ appeared to her how she ran to tell the disciples r Paul wisht himself separated from Christ for his brethren s Rom. 9. 3. Exod. 32. 10 and kinsmen in the flesh and Moses to be blotted out of the book of life rather then the Jews should not be spared Yea even Dives in hel torments had so much charity as to pity his brethren and prayed Abraham to send Lazarus to them lest they should come to that place of torment Luk. 16. 28. And certainly they that have no regard of the soules of others committed to their charge to bring them to the knowledge of Christ may justly fear that they themselves never had the knowledge of Christ savingly revealed to them nor know the worth of soules CHAP. XIX The seventh signe of the saving knowledge of Christ namely the spirit of prayer Signe 7 THe seventh signe whereby we may know that Christ is ours is if we have received the spirit of prayer You have received the spirit of adoption to cry Abba Father saith Paul And the Prophet Zachariah Rom. 8. 15. chap. 12. verse 10. saith I will poure upon you the spirit of grace and supplication which consists of three particulars 1. First the heart is moved and excited Infertur appetitus orandi Aug. ad simplic l. 2. by the spirit to be often with God in prayer as the child naturally cryes and runs to the mother the young to the dam So that they make conscience to performe it and cannot live without prayer a Rom. 8 26. Psal 19. 1. 64. Seven times a day will I praise thee c. especially not without private prayer So Paul as soon as ever he was converted he got alone and betook himself to prayer Act. 9. 11. Behold he prayeth And Cornel. Act. 10. got upon the top of the house there was alone with God in

prayer Daniel three times a day prayed in his closet when he was in danger of his life Nazianzen reports of his sister Gorgonis that her knees seemed to cleave to the earth by her often praying and Gregory of his Aunt Trucilla her elbow was as hard as a horn by often leaning upon a desk when she prayed Eusebius reports of James that his knees were as hard as Camels knees bereaved of sense by often praying And one reportes of Ioachim the father of the Virgin Mary that he would often say Cibus potus mihi erit oratio Prayer is my meat and drink whereas naturall men have no ability or gift of prayer they cannot pray many a wise man that can speak eloquently yea before a king yet is not able to speak five wise words to God in prayer whereas many a poore simple man that is scarce able to speak five wise words to a man especially if he be some great man yet can speak to God by prayer even to admiration To say we have no gift of prayer is to say we have not received the spirit of grace for the spirit of grace and supplication are put together Zach. 12. 10. Nor that we have received the spirit of Adoption for that would make us cry Abâ—a father Rom. 8. 15. It may be such cannot pray eloquently nor so as their words will well hang together yet they can weep sigh and groan which are the strongest prayers Rom 8. 26. 27. Others there are that have no list to this duty they cry what a wearinesse is it Mal. 1. 13 and never pray for conscience sake out of love to the duty but only out of custome for fashion sake or in distresse as the Mariners in the ship with Ionah when they were in a storme Jonah 1. 5. then they cryed every man to his god but yet he delighteth not himselfe in the Almighty he will not alwayes call upon God as Iob speaks of the hypocrite Iob. 27. 10. Now these and such like are so farre from having any faith in Christ that they may rather be called Atheists who think there is no God nor do they beleeve his providence The fool hath said in his heart there is no God saith the Prophet David Psal 14. 1. hence it followes v. 4. He calleth not upon the Lord. 2. Secondly by the spirit of prayer the heart is not only excited and enabled to pray but to pray spiritually to make a spirituall prayer as the Apostle exhorts that we pray with all manner of prayer and supplication in the spirit a Eph. 6. 18. and to pray in the Holy-Ghost b Jude 20. and the Apostle Paul tels us the spirit helpeth our infirmities though we know not what nor how to ask yet the spirit makes intercession for us with groanings c. c Rom. 8. 25 26. which assistance of the spirit consists not in orderly invention or composure of words and eloquent phrases for some godly people may want this and it is but a common gift and the common not the speciall help of the spirit promised in Rom. 8. 27. But the spirit of prayer consists in three things First in enabling us to pray in faith with a childlike spirit that can go to God as a father and not as to a stranger d Rom. 8. 15. Esa 63. 16. Lords prayer Wicked men pray but they have not the spirit of prayer because they pray not in faith but shoot their arrows at randome never regarding nor looking after them Now these are but bold narratious or orations not humble petitions It is true a man in Christ may have risings of infidelity but they are overcome by faith 2. Secondly The spirit of prayer consists in enabling us to pray fervently the spirit helpes us saith the Apostle to c Rom. 8. 26. pray with sighs and gronings which cannot be expressed the affections are as it were set on fire by the Holy-Ghost Thus Hannah poured out her soul before the Lord 1 Sam. 1. 15. So Hezekiah turned his face to the wall and wept sore Esa 38. 1. and Jacob wrestled with God in prayer Gen. 32. 24. Wherefore cryest thou to me saith God to Moses Exod. 14. 15. and Abraham strove with God from fifty to ten Gen. 18. 23. especially our Lord Christ who prayed with strong crying and tears Invention may make us speak but Non semper opus est clamore quia deus suspiria audit Non vox sed votum non musica c. the spirit will make us cry which yet consists not so much in strength of words as of affections naturall men may have externall elocution but want inward affection they are dead and cold prayers they usually pray as though they cared not whether God heard them or no like cold Suitors that care not whether they Ludit deum qui ore petit quod corde negligit speed or no they want the aspiration of the spirit to pronounce Shibboleth Caut. Not that a Christian is alwayes alike in prayer but as the spirit pleaseth to help with his adjuvant cooperating grace without me ye can do nothing the spirit must inspirare or we cannot exspirare The wind must blow that the spices may flow Cant. 4. 16. we are like a ship at sea if the wind blow it goes amain or else it creeps upon the ground sometimes like Pharaohs chariots onr wheeles are taken off and we drive heavily and sometimes like Josephs chariots we drive chearfully 3. Thirdly and lastly to pray with the spirit is to pray with spirituall desires when we pray for spirituall things or for temporall blessings with spirituall affections and spirituall ends to honour God by them as Christs petitions were John 17. and as we are taught in the Lords prayer A naturall man may be very earnest in his prayer yet it is not a spirituall prayer because his desires have only reference to self-love and naturall ends but not to God and his glory They have not cryed unto me with their hearts when they howled upon their beds saith the Prophet e Hos 7. 14. where the Prophet esteems of their prayers no better then howlings like the howlings of Baals Priests who cryed aloud O Baal hear us and they cut themselves till the blood gushed out upon them f 1 King 18. 28. Therefore such prayers God sometimes sends away with a mock rather then an answer Prov. 1. 28. 29. when distresse and anguish shall come upon you then shall they call upon me but I will not answer they shall seek me early but they shall not find me CHAP. XX. The eighth ninth and tenth Sign of the saving knowledge of Christ Sign 8 THe eighth sign that we have attained to the saving knowledge of Christ is universall obedience when we make conscience of all our wayes and have respect to all Gods commandements which consisteth in a setled resolution and indeavour against all sin and a setled purpose

bono whether thy paines be profitable for the people for a man may preach painfully and yet very unprofitably and then as he that sweareth vainly taketh Gods name in vain so he that preacheth unprofitably taketh Gods word in vain And yet sometimes a minister may take comfort and shall have his reward though his people be not gathered I have laboured in vain c. saith Isaiah yet my reward is with the Lord and Es 44. 4. my worke with my God sometimâ—s we are sent to be the savour of death unto death Es 6. 21. and to make the heart of a people fat c. but this is not when the people perish through our negligence Aug. makes this resemblance suppose a Blackamore and another comes to a Barbers shop to be washed he takes equall paines with both the one is made whiter the other Blacker yet the Barber is equally payd There is cura offiâ—ii that belongs to us and cura eventus that belongs to God Weams Cert Law Alas it s not our work to convert soules but Gods we may sow the seed but God must give successe Rebecca may cook the meat but Isaâ—c must give the blessing Moses may hew the tables but God must write the law we may carry the bottle but its God that gives the wine we may speak words but its God that gives grace in Caelo cathedram habet qui corda movet Si non sit intus quidocet inanis strepitus noster Paul is nothing Apollos is nothing but God must give the increase 4. Ministers must preach Christ faithfully 4. Faithfully he that hath my word let him preach my word faithfully Jer. 23. 8. a 1 Cor. 4. 2. as stewards and ambassadours must do their masters message 1. Not to call evill good nor good evill making the heart of the righteous sad and strengthning the hands of the wicked b Ezek. 13. 22. 2. Not to suppresse or omit any needfull truths or reprooâ—es out of feare or â—avour as c Ezek. 2. 7. Ier. 1. 7. 8. Nathan was faithfull to David Iohn to Herod Elias to Ahab yea Balaam himselfe said the word that God putteth into my mouth that will I speake d Num. 22. 38. 3. Not to preach pleasing things out of flattery and desire to get â—avour e Ier. 6. 14. Ier. 13. 17. Ezek. 13. 19. 11. when like false glasses they represent not a true face f As those that told Dionysius his spittle was as sweet as honey and those that flattered Caesar that told him his freckles in his face were like the stars in the firmament flattery undid Ahab Nero Herod Alexander c. These are the undoers of the soules of the people like evill Chirurgions that skin over the e Ier. 6. 14. Lam. 2. 14. Ier. 23. 17. wound but never heale it g Especially at their deaths O then especially take heed of daubing them over with untempered mortar and so the poor man is in hell when he thought to have been in Abrahams bosome This sin will lie heavy upon a ministers conscience when he lies a dying Will you lie for God or talke deceitfully for his cause saith God Iob. 13. 7. 5. Ministers must preach Christ zealously with intention of affection and 5. Zealously speech Cry aloud spare not c. Es 58. 1. though we need not boare bellow out Es 40. 8. Tit. 1. 5. Act. 7. 5 yet we must acriter urgere and cloath the matter with suitable expressions as apparell to fit the body and the season when the Holy Ghost came upon the Disciples in Acts 2. 3. 4. fire sate upon their tongues And the Angel touched Isaiahs tongue with a cole of fire it was not dipt Es 6. 6. 7. in water and the two witnesses fire came out of their mouthes Rev. 11. 5. Elias was a man made up of heavenly fire and for his zeal was carried up in a fiery chariot into heaven And Jeremy professeth that the word was like a fire within his bones Jer. 20. 7. Gods word is compared to fire a hammer and a sword Ier. 23. 29. Heb. 4. 12. and therefore we must so use it as it may heat the coldest heart break the stony heart and cut and fetch bloud from the hardest hearts Acts 2. 37. Alas naturall men are in a dead sleep and many godly are in Eph. 5. 14. Es 6. 9. a lethargy and in asnorting sleep as the wise virgins and had need be awakened with a loud voice especially considering our message is of so great importance But this is a fault of Ministers now a dayes who love not to have their tongues tipt with fire but dipt in water not to be a hammer or a sword but a reed shaken with the wind they love not to be the salt but the sugar and honey of the word the salt hath lost its savour and the reason is because men will not endure it but are ready to gnash their Act. 7. 51. teeth at such preaching and call it malice c. when as indeed it is the greatestlove that can be As if a mans house be set on fire we must not speak softly as loth to awaken him Sir your house is on fire c. Cry aloud spare not save them with feare pulling them out of the fire he is the Iude 23. Zach. 3. 2. best Chirurgion or Physitian not that puts his Patient to least pain but that cures and heales Not he that is most pleasing but most profitable Yet alas men cry out of such preachers as fiery fellows like the fiery disciples that said command fire from heaven the man is mad now he railes and vents his malice And their best language is it s his passion the man is angry like the widdow while her oyle increased the Prophet was a good man but when shee thought hee slew her sonne then shee cryes out art thou come to call my sin to remembrance and to slay my son 1 Kings 17. 18. What have I to do with thee Indeed anger may be a sin when it is against the person of another but not when against his sin keeping bounds so it is our duty to be angry as Pauls spirit was whetted sharpened c. Act. 17. 16. and c. 13. 10. And Iohns spirit Matth. 3. 7. And our blessed Saviour Matth. 23. 33. Yea serpents generation of vipers c. 6. Ministers must preach Christ lovingly 6. Lovingly take heed our own passions mingle not with our zeale that we vent not them to disgrace others or ease our own venemous spirits excellent is the speech of Bullinger in his preface before his Decades Abâ—it fel amaritudâ—nis petulantia Sit objurgatio prudens potius quam audax Ardeat non ira sed spirit us veâ—ementia scelus potius quam scelerati person im-persequi We were gentle among you saith Paul as a nurse cherisheth her children and we exhorted you as a father doth his

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