Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	add_v	better_a	great_a	108	3	2.0707	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28172	Fellowship with God, or, XXVIII sermons on the I Epistle of John, chap. 1 and 2 wherein the true ground and foundation of attaining, the spiritual way of intertaining fellowship with the Father and the Son, and the blessed condition of such as attain to it, are most succinctly and dilucidly explained / by ... Hugh Binning.	Binning, Hugh, 1627-1653.	1671 (1671)	Wing B2930; ESTC R14103	146,932	280

the Father and came down from him we heard him unfolding all these shadows and coverings of the Old Testament expounding Moses and the Prophets taking off the vail and uncovering the Ark and Oracles And how did our hearts burn within uâ— while he talked with us and opened to uâ— the Sâ—riptures We heard him daily in the Synagogues expound the Scriptures whereof himself was the living Commentary when he read them we saw the true Exposition before our eyes Now my beloved you may be admitted to hear him too for the sum of the living words that câ—me â—â—om the Word of Life are written his Seâ—mons are abâ—idged in the Evangelists that yâ—u mâ—y read them and when you read them think within your seâ—f that you hear his holy mouth speak them Sâ—t your selves as amongst hiâ— Discipleâ— thâ—t sâ—â—â—u may believe and believiâ—g mâ—y hâ—ve eternâ—l life for for this end aâ—e they written Ioh. 20.30 31. SERMON IVÂ· 1 Joh. 1.2 Which we have seen c. THere is a gradation of certainty here hearing himself speak is more then heaâ—ing by report but an eye-witness is better then ten ear-witnesses and handling adds a thiâ—d assurance for the sense of touching gives the last and greatest evidence of truth It is true that the sense is properly correspondent to sensible things and of it self can only give testimony to his Humanity yet I conceive these are here alledged for both even also to witnesse his glorious â—nd Divine Nature which though it did not ã€ˆâ—Šã€‰ under sight and handling yet it discovered it self to be lâ—tent under that visible covering of flesh by sensible effectâ— no lesse then the spirit of mâ—n which is invisible manifests its pâ—eâ—ence in the body by such operations sensible as can proceed from no other principle And theâ—eâ—oâ—e this faithful witness adds which we have looked upon which relates not only to the outward attention of the eyes but points at the inward intention and affection of the heart our senses did bâ—ing in such strange and marvellouâ— objectâ— to our minds that we stood gazing and beheld it over and over again looked upon it with â—eason concluding what it might be we gave intertainment to our minds to consider it wisely and deliberatly and fastned our eyes that we might detain our hearts in the consideration of such a glorious person From this then ye have two things clear one is that our Lord Jesus Christ was a true man and that his Disciples had all possible evidence of it which the History more abundantly shews he conversed with them familiarly he eat and drank with them yea his conversation in the world was very much condescending in outward behaviour to the customes of the woâ—ld he eat with Pharisees when they invited him he refused not but he was more bold with Publicans and sinners to conveâ—s with them as being their greatest friend He was uncivil to none would deterr none through a rigid austere conversation and indeed to testifie the truth oâ— his Humane Nature he came so low to partake of all humane infirmities without sin and to be subject to extraordinary afflictions and crosses as to tâ—e eyes of the world it did quite extinguish his Divine Gloâ—y and bury iâ— in misbelief This whâ—â—h we speak of as a testimony and evidence thâ—t he wâ—s mâ—n was the very grand stumbling-block and â—ffence of the Jews and Gentiles which they made use of as an evidence and certain testimony that he was not God the evidence of the one seems to give in evidence to the other But let us conâ—ider this for it is a sweet and pleasâ—nt Sâ—bject if our hearts were suitably framed to delight in it that there was as much evidence to the conviction of all mens senses of his Divine Mâ—jesty as of his Humane Infirmity and tâ—â—t there aâ—e two concuâ—â—ing evidences which enligâ—tens one another which we shall shew pâ—rtly â—â—om his own woâ—ks and miracles and partly from the more then miraculous successe and progresse of the Gospel aâ—ter him For the first Iohn testifies that not only they saw the baseness of his outward shape but the glory of the only begotten Son of God full of grace and truth Joh. 1.14 Iohn the Baptist sent some of hiâ— Diâ—cipleâ— becâ—use of their own unbelieâ— to enqâ—ire Jesuâ— Art thou he or look we for another And what answer gave he them What reason to convince them Go saith he and tell what ye hâ—ve seen and heard that the blind sâ—e the lâ—mâ— wâ—lk and the lepers are cleansed the deaf hear thâ— dead are raised and the poor reâ—eive the Gâ—spel And blessed is he who ever shâ—ll not for my outwaâ—d unseemlinesse and basenesse offend But go by that in to the glory that shines out in such works It is said in Luke 7.21 that the same hour he â—ured many Befoâ—e he spoke in answer he answered them by his deeds he gave a visible demonstration of that they doubted of For they could not but see a power above created power in these workâ— which surpasse Nature and Art so many wonderful works done so often repeated beâ—oâ—e so many thousands even many of his watchful and observant enemies and all done so easily by a word iâ—finit cures for number and quality wrought which passed the skill of all Physitians Devils dispossessed life restored water converted into excellent wine without the maturation of the Sun or help of the Vine tree a little bread so strangely enlarged to the satisfaction of many thousands and more remaining then was laid down the winds and seas obeying his very word and composing themselves to silence at his rebuke and infinit moe of this kind Are they not in the common apprehension of men of a degree superiour to that of nature Who could restore life but he that gave it Whom would the Devils obey but him at whom they tremble Who could transubstantiat water into wine but he that created both these substances and every year by a long circuit of the operations of nature turns it into wine Who could feed seven thousand with that which a few persons would exhaust but he that can creat it of nothing â—nd bâ— whose woâ—d all thiâ— ã€ˆâ—Šã€‰ woâ—ld staâ—ted out of nothing Nay let us suppose these thingâ— to be done only by divine assistance by some peculiar divine inflâ—ence then certainly if we consider the very end of this miraculous assistance of a creature thâ—t it was to confâ—â—m the Doctâ—ine deliveâ—ed by him and make such a deep impression of the tâ—uth of it in the heâ—â—tâ— of all that it cannot be â—ooted out this being the very genuine end of the wisdom of God in such works it must needâ— follow that all that which Christ revealed both of himself and the Father of his own being with him from the beginning of his â—eing one with him and being hiâ— eternal Son all this must needâ— be inâ—allibly tâ—ue for it is not supposible to agâ—ee with the wisdom and goodnesse of

will say that â— say ye Who will speak such a high word of himself as this Therefore since you do not presume so high you think you have escaped the censure that follows But I beseech you consider what your professions import and what you ingage your selves to even by the general profession of Christianity I know you will all say you are Christians and hope to be saved Now do ye understand what is included in that if any man say that he is a Christian he really sayes that he hath fellowship with God if any man say he is a Christian he sayes he hath fellowship with Christ and is partaker of his Spirit for as the Apostle Rom. 8.9 declâ—res unto you If any have not the Spirit of Christ he is none of his that is he is no Christian For what is it I pray you to be a Christian Is it not to be a new creature formed again by the Spirit of Christ 2 Cor. 5.17 Therefore in as far as you pretend to be Christians and yet are not professors of holinesse and think you have a dispensation from such a walking in God and after Christ you fall under a twofold contradiction and commit a two-fold lie First between your profession and practice then in your profession it self your practice is directly cross to the very general profession of Christianity But besides that there is a contradiction in the bosome of your profession you affirm you are Christians and yet refuse the profession of holinesse you say ye hope for Heaven and yet do not so much as pretend to godlinesse and walking spiritually Nay these you disjoyn in your profession which aâ—e really one without which the name of Châ—istianity is an empty vain and â—idiculous appellation There must be then a gâ—eat daâ—knesse of misapprehension in your minds that you take on the name of Christians and will not know what it impoâ—ts and therefoâ—e in the mean time you pâ—ofesse that which destroyes and anulls your former profession Now certainly this is a gâ—osser lie a flatter contradiction then it needs much inquiry into to find it out It is so palpable that I wonder that these very common and received principles of tâ—uth do not â—â—se up within to testifie against it For if ye do not own the profession of holinesse and communion with God what advantage have you then of Christianity tell me What will it seâ—ve you for Can it save you Can a bare empty contradicted and blasphemed title save you and if it do not save you it will make your condemnation the greater Let this then fiâ—st be settled in our hearts and laid down as a principle that the most general profession of Christianity layes an inviolable bond and obligation upon us to all that is imported in the particular expressions of a Christians nature walk and society whether we take it so or not thus it is to be a Christian infolds all that can be said and if it do not import these it is not true to its own signification nor conformed to Châ—ists meaning You may deprave the world as you please and deform that holy calling so as it may suit to your carâ—iâ—ge but according to this woâ—d in this acceptation of it you shall be judged and if your Judge shall in that gâ—eat day lay all this great charge upon you what will it avail you now to absolve your selves in your imaginations even from the very obligation it self Let us suppose then that you are convicted of this that Christianity in the most geneâ—al and common acceptation is inclusive of fellowship and communion with God and that you professe and pretend to both then let us apply this just rule of the Apostles to examine the truth and reality of such a profession The rule is strâ—ight and so may be a trial both of that which is straight and crooked Recâ—um sui obliqui index and here the application being made there is a discovery of the falshood and crookednesse of most mens hearts this Golden Rule of Examination is a Rule of Proportion so to speak or it is founded upon the harmony that should be between profession and practice words and deeds and upon that conformity should interceed between those that have communion one with another Now apply these to the generality of Christians and behold there is no harmony and consent between their speaking and walking their calling and profession as Christians imports communion with God who is the pure unmixt light and yet they declare otherwise that themselves are in darknesse of ignorance and walk in the darknesse of sin anâ— so that communion must be pretended wherâ— there is no conformity and likenesse to God intended The result then of â—ll is this herein is the greatest lie and most dangerous withal committed It is the greatest liâ— because it takes in all a mans conveâ—â—ation which all along makeâ— up one great univeâ—sal lie a lie composed of infinit contâ—arieâ—ies of innumerable particulâ—r lies for eveâ—y step every word and action iâ— in its own nature contâ—aâ—y to that holy profession but all combined together makes up a black constellation of lies one powerful lie against the tâ—uth And besides it is not against a particular truth but against the whole complex of Christianity An eâ—â—or is a lie against such a particular tâ—uth as it opposeth but the tract and couâ—se of an ignorant ungodly conversation iâ— one continued lie agâ—inst the whole bulk â—nd body of Christianity It is a lie dâ—awn the length of many weeks moneths and yearâ— against the whole frame of Christiâ—n profession for theâ—e is nothing in the calling of a Christian that iâ— not retâ—acted contradicted and reproâ—ched by it Oh thâ—t ye could unbowel your own wayes and see what a closâ—er of lies and incongruities is in them what reproacheâ— and calumnies these practical lies câ—st upon the honour of your Christian Calling how they tend of their own nature to the disgracing of the truth and the blaspheming of Gods Name Tâ—ese things ye would find if ye would rip up your own hearts and wayes and if you found how great that lie is you could not but fear the danger of it for it being no lesse then a denying of Jesus Christ and a real abrenunciation of him it puts you without the refuge of sinners and is most likely to keep you without the blessed City for there shall in no wayes enter therein any thing that defileth or maketh a lie Rev. 21.27 What shall then become of them whose life all alongs is but one continued lie SERMON XIIIÂ· 1 Joh. 1.6 If we say that we have fellowship with him and walk in darknesse we lie c. THat which is the sum of Religion sincerity and a correspondency between profession and practice that is confirmed by reason and much strengthned by nature it self so that Religion Reason and Nature conspire in one to hold out the beauty and comlinesse of sincerity and to

such like But are there not many thingâ— in your hearts and wayes that act the most contradictory lie to these that can be For wherefore do we thus meet together Do ye know an end or propose any I scarce believe it of the most part We come out of custome and mâ—ny as by constraint and with little or no previous consideration of the great end of this work and when ye go forth what fruit appears Your ordinary carnal and civil discourses succeed and who is it either bows his knee to pray for the divine blessing or intertains that holy word either in his own meditation or speaks of it to the edification of others Are you not the most part of you that ground of which Christ speaks that lyes in the way-side and eveâ—y thing comes and takes the seed up Do ye either listen and apply your hearts to a presentnesse in hearing Or is there any more account of it then a sound in the ear or any footstep or impâ—ession left in the heart more then of the flight of a bird in the air And alas how many souls are choaked and stifled the truth suffocated in the very spâ—inging by the thorns of the cares of this world and the throng and importunity of businesses and earthly desires How many good motions come to no mâ—turity by this means How few of you use to pray in secret and to dedicat a time for retiâ—ement from the world and injoyment of God Nay you think you are not called to it and if any be induced to it and to publick woâ—ship in their families yet all the day over is but a flat contrâ—diction to that What earthly-mindednesse What unholiness of affection What impuâ—ity of conversation What one lust is subdued What one sin mortified Who increaseth more in knowledge of the truth or in love of God Is it not midnight with most part of you O the darknesse of the ignorance of your mindâ— by which you know not that Religion you professe more then Tuâ—ks who do peâ—secute it And what are the wayes ye walk into Are they not such wayes as will not come to the light and hate the light because it reproves them Joh. 3.19 20. and 11.9 10. Are they not such in whicâ— men stumble though they seem to walk easily and plainly into them Yet O that everlasting stumble that is at the end of them when you shall fall out of one darknesse of sin and delusâ—on into an utter extream eternal daâ—knesse of destruction and damnation O that â—eaâ—â—ul dungeon and pit of darkness you post into â— Thereâ—ore iâ— you love your own souls be warned ã€ˆâ—Šã€‰ beseech you be warned to flee from that â—â—ter darknesse be awaked out of your deceiving dreams and deluding selâ—-flattering imagâ—â—â—â—â—onâ— and Christ shall give you light The diâ—â—â—very of that grosse daâ—knesse you walked into in which you did not see whither you wâ—nt I say the clear discerning of what it is and whither iâ— leads is the fiâ—â—t opening of that Light the â—irâ—t visit of that Morning Star that brings salvation If ye will not be convinced oâ— that â—nfinit dâ—ngeâ— you are into yet ye arâ— not the â—urther â—rom â—t He that walketh in darknesse lieâ—h c. Hiâ— strong confidence and perswasion hath â— lie â— contradiction in the bosome oâ— it and that will nâ—ver bottom any true happinesse It is a lie acted by the hand the â—oot and â—ll the memberâ— a lie â—gâ—inst â—he holy truâ—h and Word oâ— God and the very reproach oâ— the Name of Christ ã€ˆâ—Šã€‰ lie against your selves and your own proâ—essâ—onâ— a soul-murthering lie as well as a Christâ—denyinâ—â— lie and this lie as a holy man saith hath filled Houses Cities Families Countreys it hath evâ—â— overspred the whole Nation and filled all with darknesse horrour conâ—usion trouble and anguish once being a holy Nation by profession of a Covenant with God and our open mâ—niâ—est universal retraction of that by an unholy ungodly and wicked conversation This hâ—th bâ—ought the sword against a hypocritical Nation and this will bring that far greater incomparably more intollerable day of wrath upon the children of disobedience Therefore let me exhort all of you in the Name of the Lord as ye desire to be admitted to that eternally blessed society within the holy City and not to be excluded among these who commit abomination and make a lie that ye would henceforth impose this necessity upon your selves or know that it is laid upon you by God to labour to know the will and truth of God that you may see that light that shiâ—es in the Gospel and not only to receive it in your minds but in your hearts by love that so you may indeavour in all sincerity the doing of that truth the conscionable practising of what you know And this as it is a great point of conformity to the light so it will make you capable of more light from God â—or he delights to shew his liberality where he hath any acceptance Be not satisfied O! be not satâ—sfied with knowing these truths and discoursing upon them but make them â—urther your own by impressing them deeply in your hearts and expressing them plainly in your wayes This is pure Religion and undefiled Jâ—m 1.27 And is not this to know me saith â—he Lord Jer. 22.16 Practice is real knowledâ—e because it is living knowledge it iâ— the veâ—y life and soul oâ— Châ—istianity when there needs no more but the intimation of hiâ— will to câ—râ—y the whole man Tâ—is is that we would all aspire unto and not satisfie our selves in our poor attainments below this SERMON XIVÂ· 1 Joh. 1.7 But if we walk in the light as he is in the light we have fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin ARt is the imitation of Nature and true Religion is a divine Art that consists in the imitation of God himself the Author of Nature Therefore it is a more high and transcendent thing of a sublimer nature then all the Arts and Sciences among men those reach but to some resemblance of the wisdom of God expressed in his works but this aspires to an imitation of himself in holinesse which is the glory of his Nâ—me and so to a fellowship with himself Therefore there is nothing hath so high a pattern or sublime an end God himself who is infinitly above all iâ— the pattern socieâ—y with God iâ— ã€ˆâ—Šã€‰ end oâ— iâ— and so it cannot choice but where Religion makes an â—olid impression on a soul it ã€ˆâ—Šã€‰ exâ—eedingly raise and advance it to the most heâ—oiâ—k and noble resolutions that it is capable oâ— in reâ—pect oâ— which elevation of the â—oul afteâ— God the highest projectâ— the greatest aspirings and the most elevating deâ—igns of men aâ—e nothing but low base and wretched having nothing of true greatnesse of mind in them but running in an earthly and â—â—â—did channel infinitly below the pooâ—eâ—t soul that is

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