Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	devil_n	father_n	lie_n	3,415	5	9.0726	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95657	Pseudeleutheria. Or Lawlesse liberty. Set forth in a sermon preached before the Right Honourable the Lord Major of London, &c. in Pauls, Aug. 16. 1646. / By Edvvard Terry, Minister of the Word, and pastor of the church at Great-Greenford in the country of Middlesex. Sept. 11. 1646. Imprimatur. John Downame.	Terry, Edward, 1590-1660.	1646 (1646)	Wing T781; Thomason E356_11; ESTC R201136	37,931	42

weake dose doth but stir and anger and more dangerously disperse them not purge them out So that t is certenly a great violation of justice not to proportion the punishment to the offence To whip a man for murther or to punish the purse for Adultery or Incest to burne treason in the hand or to award the Stocks for Burglarie is to patronize evill instead of avenging it Of the two extremes rigor is more safe for the publique-weale because the over punishing of one offence keepes many from committing the same Elies sonnes did thus wickedly while they acted a part in Religion And are not there some amongst us who under specious pretences to advance persist in courses that undoubtedly in conclusion if God prevent it not will undermine roote out Religion from amongst us Religion I say then which nothing should be mor deare unto us yet this is knowne and suffered and if it receive any cheeck from some it it such a one as doth rather encourage then daunt offenders ubi nunc Lex Anglica dormis Oh yee Lawes of England what doe yee where are yee are yee asleepe I told you even now what great cause we of this Nation have to blesse God for good Lawes and suffer me to acquaint you in the next place how dearly in many respects a number in this Kingdome have missed these last few yeares while destruction hath been amongst us the benefits which otherwise might have been enjoyed by the execution of those good Lawes if their current had not been more or lesse obstructed I cannot deny but that while the sword of war is in a Land it cannot chuse but marvellously clash with the sword of justice and many things will be done and cannot be avoided while it continues under such a sad condition and in regard the sword hath beene in the hands of many of such ill principled hearts I speake not of all for there be many whom God hath stirred up personally to appeare in this his great worke who deserve all honour as well for their Piety as Valour but of some the very refuse and dregges of Mankinde in whom that old Proverbe is verified Armatis Divum nullus Pudor That they feare neither God nor Man as you may observe in their most debauched lives in doing what they please and in their Hellish language too whose mouths are full of cursing and bitternesse which they belch out setting their mouthes even against Heaven for they seldome take that Sacred dreadfull Name of GOD into their most desperate prophane lippes but when they blaspheme that Name which should not be once mentioned but with awfull Reverence or when they desire God to damne to refuse them Now by the way let me adde this that if God should ratifie that in heaven which they desire miserable wretches as they are against themselves on earth and say ex ore tuo from thine owne mouth will I now condemne thee Oh! how sadly miserable would their condition be Nemo miserius misero non miserante seipsum Who can be more miserable then those which will not be mercifull unto themselves Yet besides all these give me leave to speake it though it be a very sad a very horrible truth that divers things have beene done or if not very many in this Kingdome deserve to be punished for crying and complayning without just cause by some others of those who have most shamefully abused that trust reposed in them by our most deservedly honored Parliament that needed not that ought not that should not have been done Things which no language can excuse things which scarce any act of oppression in former times can parallell Very horrible things have beene committed in the Land pudet haec opprobria nobis Et dici potuisse non potuisse refelli The consideration whereof should put colour in our faces and cover us with shame if we be not past beyond a blush when wee consider that many griping evills might have been and have not beene prevented or because boldly acted have not beene most severely most exemplarily punished And therefore it is high time for us who are the Lords Remembrancers to speake by the pound and talent to reprove in words of weight for the gentle spirit of Eli is not sufficient to amend children that are past grace and therefore we must crie aloud speake out speake home speak all though we lived in times that would hamper us in those bands and cords in my Text for our plaine and impartiall dealing Now that things have beene so we may sit downe and sadly complaine but why they have beene so we need not much to wonder when we consider the next particular in this Text that Obs. 2. Rebellious spirits affect nothing so much as Lawlesse liberty to doe what they please without controll Rebellious spirits who are they Such as cast off subjection such as breake the yoke burst the bands as the Prophet speakes Ier. 5. 5. The yoke the bands which should restraine regulate order them and all because they affect nothing so much as Lawlesse liberty Lawlesse liberty and what is that When men doe what they please not what they should notwithstanding all restraint of Lawes and government to the contrary This too too much belov'd liberty without doubt is marvailously affected by the corrupt nature of man T is a sin of a very ancient growth for it tooke its first rise from the very first transgression In the garden of Eden amongst those many plants which God made some for ornament and some for use some for sight and some for sent and some for taste not farre from the goodliest trees of Life and Knowledge grew the bitter root of disobedience I call it so because the forbidden fruit grew on that tree of which our first Parents tooke and tasted though they were commanded not so much as to touch it Gen. 3. 3. The taste whereof did not only infect themselves thorowout but the corrupt nutriment thereof did also convert it selfe into the whole body of their succeeding linage Mee thinkes there is very much in that first story of Disobedience to illustrate this point when our first Parents in their estate of Holinesse who had power in them to Obey as well as Disobey and God had told them that of every tree in the garden they might freely eat the tree of Knowledge only forbidden Gen. 2. 16. 17. And though there was no comparison betwixt the Maker and the murtherer of Mankinde the Father of Truth and the father of lies betwixt a God and a divell and the one had forbidden but one tree and had fenced it as it were with a double hedge of a double death temporall eternall yet when the Serpent came to the woman with a meere contradiction to the voyce of God Ye shall not surely die Gen. 3. 4. how credulous and forward was shee to entertaine his suggestion Our first Parents tooke their fall by their owne wilfull Disobedience and we fell in

is that you interpret this or that Scripture so but they conceive of it otherwise or you apprehend so or so of such a question in dispute but they think otherwise Like Petilian the Rayler who when Austin had confuted him from the Authority of all the Ancient Fathers answered Omnes Patres sic ego autem non sic if all the Fathers thinke so I 'le thinke otherwise So that as Lactantius wrote of some Idolaters in his time that they feigned what they pleased then feared what they feigned So these conceit what they like and then beleeve themselves bound to justifie their wild conceivings which hath caused such a multitude of strange opinions amongst us that we of this Nation are in very great likelihood to come into the proverb that if a man cannot find his Religion in Poland nor Amsterdam let him seeke for it in England In the second place oh the boldnesse and liberty of the Presse if wee consider those odious Pamphlets it often squieseth out There was a Pamphlet of ancient date but yet in memory which did beare the name of Martin-mar-prelate And we had a Pampleter of late who named that most deformed issue of his idle and crazed braine Martin mar-priest And we have had a Martin-mar-Prince too as any one might lately observe who could have the patience to reade that greatest pretender to wit amongst all our penniworths now happily silenced as I hope who in his most odious and scurrilous Pamplets would often force in some occasion to trample upon Majestie And we have a Martin-mar-people to he I meane whatsoever he be who was the Author of that I know not what bad enough to call it intituled by that most desperate Incendiary the Authour A Remonstrance of many thousands which he afterward calls Your Sovereigne Lord the People which damnable and seditious Pamphlet alone hath enough in it if God did not restrain the fury and madnesse of the multitude to set the whole Kingdome on fire As if the spirit of Nero had possest the breasts of some amongst us encouraging them to fire the Kingdome as he did the City of Rome and then to make themselves mirth before the flames And to these what a number have we had beside who in severall printed papers have endeavoured to convey unto the people who want a spirit of discerning many most dangerous lying and seducing doctrines to pervert and undoe the simple But Lions will teare and Serpents will sting and Dogges will barke and bite and venemous plants will poyson let us say what we can or please to the contrary But as David sometimes asked in the like case Ps. 120. 3. so will I. What shall be given or what shall be done unto thee thou false tongue The Prophet answers himselfe in the 64. Psalme that their tongues which they whet and sharpen like swords shall fall upon themselves A fooles mouth is his destruction saith Salomon Pr. 18. 7. And if any of theirs we have named bee so in conclusion which Repentance forbid they may thanke themselves In the mean time Let us not marvell at any thing Lawlesse Libertines either say or doe when we seriously consider the third observation in my Text That Obs. 3. Rebellious spirits thinke themselves in bondage or they esteeme themselves as prisoners in bands when they are required to yeeld obedience unto equall and just Lawes Therefore they will breake those Bands that restraine them cast away those cords that hamper them They will breake them if they can their will shall not be wanting to doe it so that if they cannot break them at once they will unfold their linkes and twistings for so the Originall word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Nathaâ— heere Englished to breake signifies so that as I sayd if they cannot breake them at once they will ravell and untwist them and so breake them by degrees Thus violating the civill sanctions of man and the equall righteous just commands of God The ordinances of man which contradict not the Lawes of God to which we are commanded to yeeld obedience for so the Apostle exhorts 1. Pet. 2. 13. 14. Submit your selves unto every ordinance of man for the Lords sake c. And the equall righteous just commands of God to which is required sincere constant and universall obedience I shall not be ashamed while I have respect unto all thy commandements saith David Ps. 119. 6. as if he had sayd I shall be ashamed or I shall come to shame if I have not The glory of any Church or State is Gods presence in it for when God is gone all is gone the glory is gone quite departed The holy Ordinances of God manifest his presence especially where the word and Sacraments are with all faithfulnesse offered and with all thankfulnesse received submitted to and improved by the people to their particular advantages This purity of worship puts an inward beauty upon the Church which is all glorious within as administration of good Laws by government to keep all in safety and order a lustre and glory which is outward upon it Now there is nothing more manifests the truth of Religion and the excellency of a government then the generall opposition they both meet withall in the world These rebellious and refractory spirits we have named are sufficient to prove this if we enlarged no further But we will adde something more where first let mee remember you of a passage you have often heard Act. 28. 22. where the blinde Iewes call the true professors of the doctrine of Salvation a Sect that were every where spoken against An hundred false Religions may live together in peace but against the truth the whole world hath been stirred up because that alone beats downe the Empire of the Devill Many lies may concurre and agree together but never can falshood agree with truth In Rome at this day all Religions are tolerated but the true under the shadow of the Popes owne chaire And it was wont to be an ancient proverbe in that City That is must needs be good which Nero persecuted he was such a cruell bloody monster a very prodigie of mankinde so it may be more truly sayd of those most holy commands of God that they must needs be good because the Divell and all wicked men so unanimously oppose them So of Government for it is a very great conviction to me that the Church government resolved on to be established in this Kingdome and now establishing and the Lord speedily settle it is a good government that hath very much of God in it Many cleere footsteps for it in the word of God which other wayes now contended for have not and is the government which God would have which God will set up and maintaine because it is so much slandered contradicted resisted by a number amongst us who would be left to their liberty who because they have now too too long gone loose cannot endure to thinke of being strait

laced This I am sure is true in experience that the longer it is before a colt be backt the more unwillingly by farre at the first doth he endure his Rider and the longer it is before a Bullocke comes to the yoake the more hardly is he brought to it and the more at first he struggles and strives with it And doubtlesse the longer a people goe under reines let loose the harder will it be by farre to curbe and restraine them The law saith the Apostle was not made for a righteous man but for the lawlesse and disobedient for the ungodly and sinners c. 1. Tim. 1. 9. for the lawlesse and disobedient sayth the Apostle and because it curbes and restrains them therefore they esteem themselves in bondage or as prisoners in bonds being required to yield obedience unto it For Reason 1 This is the principall reason why all rebellious spirits think thus because good Lawes meet and crosse and contradict and oppose them in their evill wayes in their unjustifiable courses because they meet them and reprove them and set in order before them the things that they have done as it is Ps. 50. 21. In every commission of evill in every omission of good in every even the least fayling in duty whatsoever they shake the secure man out of his seat they disturbe the filthy persons upon their beds of lust who undoe one another by their filthy embracements all shameles prostitutes who sell their soules with their bodies dealing with all those they pretend to love as Monkeys and Apes sometimes doe with their little-ones they kill them with kindnes they tell these who thus stretch themselves upon the bed of lust that though they sleepe securely there their destruction sleepes not their damnation slumbers not â—â— in 2. Pet. 2. 3. They awake the Drunkards crying out Ioel 1. 5. Awake yee Drunkards weepe and bowle c. They debase proud ones foretelling their fall Luc. 18. 14. Every one that exalts himselfe shall be abased They startle the bold prophane swearers with the weight of their guilt Exo. 20. 7 They acquaint Oppressors with those screech owles of woe which cry aloud from the beames of their chambers And they tel the Covetous who are like the Mole that bury themselves under every clod of earth or like the barren wombe or unsatiable Death that will never be satisfied of enough mould in the grave and of enough fire in hell They meet with Formall professors of Religion who make Religion nothing but a complement and they tell them that of all tempers in Religion a luke-warme temper is the worst Because thou art neither hot nor cold but luke-warme I 'le spue thee out of my mouth sayth the Spirit to the Church of Laodicea Re. 3. 16. That is I will make thee who art but a Church in shew to be no Church at all it being all one in the account of God to deny the Faith and not soundly and sincerly to professe it They unmaâ—ke the double faced hypocrites who only act Religion play devotion who are all for shew and nothing for substance making Religion a cloake and they tell them that as Religion is the best armour in the world so it is the worst cloake and whosoever put it on for no other end it shall in conclusion do them no more good then that disguise which Ahab put on in which he perished when he fought with the Syrians at Ramoth Gilead 1. Ki. 22 They convince blinde errors by cleere and orthodox truths And tell them that receive not the love of the truth that they might be saved that for this cause God shall send them strong delusion that they might beleeve a lie that they might be damned who beleeve not the truth c. 2 Thes. 2. 10. 11. 12 They cast downe imaginations and every high thing which exalts it selfe against God 2 Cor. 10. 5. In a word They meet with sinners at every turne and because they doe so these cannot away with them and therefore may be fitly compared unto that fiery meteor which causeth thunder the more streightly it is wrapt and bound up in the cloud it breaketh forth with the greater violence and noise Or they are like the troubled sea when it cannot rest to which the Prophet compares them Isaiah 57. 20. foming and raging most against those truths of God which oppose them most as the tempestuous Sea doth against those Rocks and Bankes and bounds which hinder its course and keep it in Vse Breifely now for application of this point I shall addresse my speech unto every loose lawlesse libertine in the world and first desire to let him know that there is no liberty but servitude in sinne no liberty but in the freedome from sin and secondly they whosoever they be that cast off Gods yoke whose service is freedome and yeeld obedience unto the commands of Satan for every one in the world serves one of these two Masters they are meere bondslaves unto him they serve for all the services that the Devill imploies his servants in are whatsoever men may thinke otherwise of them no better then a very toilesome drudgery a very base bondage Heare the truth of this in some particulars as in the sin of covetousnesse wherein Ahab may be our example who because he could not possesse Naboths Vineyard according to his coveting desire it troubled him so that he was heavy and sad and spiritlesse immediately upon it 1 Ki. 21. we may observe the like in that sin of envy which Solomon tels us is the rottennesse of the bones Prov. 14. 30 a sin that is plagued by it selfe that hath much justice in it as one well observes for it eateth up the heart marrow of her Master as he desireth to eate up the heart of another And againe Surgunt de nocte Latrâ—nes The Theife wakes while the true man sleepes and is more troubled to breake open than the true man is to guard his house The not Adolterer the filthy uncleane person useth the twilight the evening the blacke and darke night Prov. 7. 9. that he may compasse his lust while the chast man sits quietly in his house How did the unnaturall Lust of Amnon vex him till he had obtained his desire so that he fell sick for his Sister Tâ—â—â—â—â—r and after he had satisfied his unnaturall appetite he was as sick of her as he was before for her he hated her exceedingly saith the text his Lust ended in loathing so that the hatred wherewith he hated her was greater than the love wherewith he had loved her 2 Sam. 13. 15. what fruit had yee in thâ—se things whereof yee are now ashamed saith the Apostle to the Romans Rom. 6. 21. for as sin makes men past shame that they may commit it so it brings shame if the sinners conscience awake after the committing thereof See this farther in that most beastly sin of drunkennesse how it causeth woe and sorrow and contention and babling

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