Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	worship_n	worshipper_n	write_v	34	3	5.4267	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67900	A sermon, preached at St. Pauls Church in London, April 17. 1659. And now published at the desire of the Lord Mayor, and the court of aldermen. / By Nath. Ingelo D.D. and Fellow of Eton Coll.	Ingelo, Nathaniel, 1621?-1683.	1659 (1659)	Wing I186; ESTC R202594	36,584	167

goodnesse leads us to repentance It s Cruelty not Iustice to love punishment except to defend righteousnesse to reclaim the corrigible and to make examples of the impoenitent God is so far from taking pleasure in our miseries that as he said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e he is careful of us as his kindred when we fall Destruction is in the world but it came not from above it is of our selves as the Prophet sayes It is no plant of Gods setting and hath its roots onely in sin when God strikes though the blowes are just yet he counts the act strange Goodness is naturall to him he doth most willingly help when he hurts he is forced to it So Tertullian Vsque ad delictum hominis Deus Ã primordio tantum bonus exinde judex severus Ita prior bonitas Dei secundum Naturam severitas posterior secundum Causam Illa ingenita haec accidens c. God was good from the beginning till sin came after that he became a severe Iudge so that the goodnesse of God was first being his Nature severity later by reason of sin That inbred this accidental Yet this severity is good too Illum enim bonum judicares Deum c. For would you count him a good God who should make men worse for want of punishment As he doth not strike till he be highly provoked so then he is loath to do it My people are bent to back-sliding from me though they called them to the most High none at all would exalt him For all this God is loath to destroy them How shall I give thee up Ephraim How shall I deliver thee Israel How shall I make thee as Admah c. We will not think that these were Rhetorical flourishes or Court-like expressions but that a reall truth of affection was declared by them So in other places he sayes he did not punish till there was no remedy It is so necessary that Righteousnesse should not be forgotten or thrust out of the world by impudent sinners that we must needs acknowledge the root of punishment to be goodnesse as he said for he strikes because we have transgressed the law of indispensible right and grieved the indwelling God Is it not goodnesse to hinder us though with afflictions from grieving and quenching the spirit which hath planted it self in us as a root of holy light and joy If God should indulge us in sin we might cry out Ã´ Deum veritatis praevaricatorem Hoc erit bonitas imaginaria disciplina phantasma Since we see by these things how far God is exalted above all unworthinesse let us take heed lest by carelesnesse impotency of mind and lowness of soule we reproach God when we think to magnify him Let us take heed lest we bring down the hight of the divine glory by making it conform to our Idiopathies Clem. Alexand. reports out of Posidippus how Praxiteles when he was to make the Image of Venus expressed in the picture the form of one Cratina whom he loved by which means the miserable Idolaters worshiped the painters Mistresse for a Goddesse It is a rule in Divinity that we are to remove all imperfections from God We misrepresent God if we report any thing of him that makes him not the most noble object of Love Trust and Admiration to his creatures but rather makes him to be hardly thought of by them Let us beware of harbouring any conceit that there is the least of Craft Cruelty or Injustice in his disposition designs or providences In so doing we shall both blaspheme him and indispose our selves to love trust or obey him It were a mad impertinency in a child to praise his Father by reporting that he was a man of such parts that he could easily out-wit poor people and that he did use to do it Shall that go for the praise of wisdom which was only an accusation for vile craft It is not only Ambition but cruelty to seek to rise by the fall and ruine of others It was a heathen that said God makes a play of humane affaires and sports with men as balls It is a disgrace to the merciful Creator and just Governour of all things to despise the concernments of his creatures If we represent God as unjust in his praescriptions cruel in his designs or unequal in his providences we do as much as say that the Fountain of light sends forth darknesse that the spring of sweetnesse is bitter and endeavour to make Heaven and Hell meet We talk of Cannibals with abhorrence for greedy eating of mens flesh and shall we think that God takes pleasure in the destrustion of souls There were three pieces of Atheisme which men by the light of Nature condemned of old The first was a direct denial of the Deity which very few ever stooped unto The second a denial of Providence which was laid to the charge of Epicurus The third that God governs but without goodnesse and justice and of this many have been guilty who could find no other cause of their afflictions but Gods carelesness to save good men as they supposed themselves to be from suffering Those which make God the Authour of sin overthrow the righteousnesse of his nature and providence and if we at any time quarrel with his dispensations towards us and think God deals hardly with us do we not accuse him of injustice and the want of benignity when the guilt of our sins begins to encompass us the iniquity of our doings treads upon our heels if we attempt an evasion by laying our sins upon God for not giving us garce or suffering us to be tempted or I know not what do we not accuse his administration that he is rigorous or hath outwitted us It is the greatest disgrace of a Governour as the Philosopher observed long agone {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to lay snares for those whom he governs But this cannot be said of God for his Nature being goodnesse that must needs be the measure of his providence This is the first way to honour God in all things to preserve worthy thoughts of him We do honour to God if we carefully take heed lest we worship him in such a manner or with such oblations as make our service rather complement and flattery then true love and solid Adoration Throughout the Holy writ God hath declared a deep detestation of such worship and worshipers and seeks only such as worship him in spirit and truth that is which present no outward instance of worship but they put also their heart and soule in it When it is otherwise what saith God These people worship me with their mouths and honour me with their lips but their hearts are far from me If such worshipers had nothing else base in them it is bad enough to make them odious to God that they think he doth not know or hate such spirits He being a spirit full of truth and goodness

defenders of christian Religion reproved the folly of the Heathen world for attempting to introduce vertue into men and yet acknowledged vices and enormities in the Gods whom they adored For when they had said all they could to shame a sinner which was guilty of the worst crimes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is He will make a fair evasion of punishment by alledging that it is no sin to imitate the Gods Clemens Alexandrinus quoting against the Greeks that ugly passage in Homer concerning Mars and Venus sayes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Away with your song Homer it is not good it teacheth Adultery So the wicked Hypocrites in Davids time utterly unwilling to raise their low soules up unto God would needs call him down to themselves And that they might continue more securely what they were they would needs perswade themselves that God was such as themselves So the Dirty Ranters of our times that they might wallow more quietly in filthinesse thought they had Apologized sufficiently for their villanies by saying That every thing is God It is not impertinent to this matter also that we take notice that there are many things in God which are not imitable by us because they sute not our Nature or else transcend our State Which is no wonder at all for there are divers things in the created world which though they are in themselves Excellencies yet do not fit our constitutions A man cannot shine as the Sunne doth nor is he strong as an Oake How shall we guide our selves then Easily Such as will be at leisure to think will soon perceive many imitable Perfections in God And that we may misse none God manifest in the flesh both by word and deed hath shewed us what is good and what the Lord requires us to follow And having commanded us to do nothing but what he hath done before us He hath both given us encouragement by shewing us the practicablenesse of God-like vertues in our Nature and hath excellently taught us the performance of our Duty By his Gospel that commands us to be perfect as our Heavenly Father is perfect it is plainly revealed wherein that perfection consists as in Love Charity Mercifulnesse Forgivenesse Righteousnesse Purity and indeed the compleat beauty of all Holinesse I need not transcribe the Scriptures which have pointed out this truth to the life you have them before you I shall only write an excellent passage out of Justin Martyrs Epistle which he wrote to Diognetus in which they are very well summed up His words are these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. It is not blessednesse to have dominion over others nor to seek the advantages of a worldly condition nor to oppresse those which are below us neither can any man by such things imitate God For they belong not to his Greatnesse But to bear your neighbours burdens and by how much you are above others so much the more to do good to those which are below you and to relieve those which want with such things as you have received from God makes you a God to those who receive them from you This is to be a true follower of God To conclude since by the premises we see laid before us the divine pattern of necessary Duties God grant that none of us be like the man of whom Saint James speaks Who looking into the Law of Liberty the Royall Law of our King that frees us from the slavery of sin and death takes notice of his face and peradventure of many spots there but having beheld himselfe goes away and forgets what manner of man he was nor remembers to wash them off But rather that we may look carefully upon our selves as we are represented by this holy mirrour and continue till we understand perfectly what we ought to be and then not forget to reform our selves wholly according to the prescriptions that are there and so attain the blessednesse of the Gospel of which none but obedient Christians are capable You have great abilities and constant opportunities Let the same mind be in you that was in Christ Jesus who in the fulness of time put on the form of a srevant to save the world By being in the world as he was that is in the same temper and practise {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} you shall know That you are of the truth and secure your confidence in God for the present and afterwards through his unspeakable mercies you shall be counted worthy to stand before the son of Man in the great day of his most glorious appearance Which Grace that you may obtain is the prayer of Eaton Coll. Iuly 26. 1659. Your affectionate Servant in Christ Jesus NATH. INGELO 1 Corâ— 10. 31. Whether therefore ye eat or drink or whatsoever ye do do all to the Glory of God SAint Paul having received a Question in a Letter from the Corinthians viz. Whether it was lawfull to be present at an Idol Feast or to eat any thing that was sold in the Shambles if it had been offered to an Idol before either by the Owner who having offered a part devoted the whole or the Priest peradventure having brought his portion to the market gave an answer to it Chap. 8. and in this Chapter explains himself a little further As to the first branch of the Question he answers expressely That they might not be present at an Idol Feast it being a part of the worship or at least such an Appurtenance as none could partake of without sin the Heathens offering part to the Devils and feasting upon the rest Those which pretend fellowship with Christ as all Christians do in the Feast of the Holy Eucharist must take heed of this Idolatrous Communion lest they put Devils in Competition with Christ who came to destroy their works As to the other part of the Question concerning things offered to Idols and afterward sold in the Shambles he sayes they might eat without scruple because they knew an Idol to be nothing and that the Earth with the meats and fruits thereof as also the Sea Psal. 95. 5. belong to God and are held of us in his right not of Ceres or any other heathenish God or Goddesse Therefore a good man need make no question but if any guest at the Table say This or that portion was offered to an Idoll then he must forbear to eat of it Why he accounts an Idoll nothing what is it the worse It 's true it is not yet forbear for his sake for he esteems an Idol something and worships it as a God with the oblation of meat and will by thy eating after he told thee what it was be confirmed in his sinne and so through thy true knowledge uncharitably managed thy brother perisheth whom Christ in love died to save Thy Master preferred the salvation of a sinner before his own life and thou wilt

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