Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	ask_v	call_v	sauce_n	36	3	16.6746	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57963	Christ dying and drawing sinners to himself, or, A survey of our Saviour in his soule-suffering, his lovelynesse in his death, and the efficacie thereof in which some cases of soule-trouble in weeke beleevers ... are opened ... delivered in sermons on the Evangel according to S. John Chap. XII, vers. 27, 28, 29, 30, 31, 32, 33 ... / by Samuel Rutherford.	Rutherford, Samuel, 1600?-1661.	1647 (1647)	Wing R2373; ESTC R28117	628,133	674

shee must leave her water-pot and for joy goe and tell tydings in the Citie Come and see I have found the Messiah Christ maketh a short preaching to Magdalen and in his owne way sayeth but Mary and Christ himselfe is in that word her will is fettered with love Peter makes a Sermon Acts 2. and there bee such coales of Paradice in his words that three thousand hearts must be captives to Christ and cry what shall we doe to bee saved Every key is not proportioned to every lock nor every word fit to open the heart But though Christ speake to men in the Grammar of their owne heart and calling I am farre from defending the congruous vocation of Jesuits once maintained by Arminius and his disciples at the conference at Hage but now for shame forsaken by Arminians For the Jesuits take this way asking the Question How commeth it to passe that of two men equally called and drawen to Christ and as they dreame but it is but a dreame affected and instructed with habituall and prevening grace of foure degrees the one man beleeves and is converted the other beleeves not but resists the calling of God They answer Christ calleth and draweth the one man when he foresees he is better disposed and shall obey as his free will being in good blood after sleep and a good banquet and fitter to weigh reasons and compare the way of godlinesse with the other way and he calleth the other though both in regard of grace and nature equall to him that is converted when he foresees he is in that order of providence and accidentall indisposition of sadnesse sleepinesse hunger and extrinsecall dispositions of minde that he shall certainely resist and both these callings are ordered and regulated by the two absolute decrees of Election and Reprobation from eternity The Arminians answer right downe the one is converted because he wills and consents whereas he might if it pleased him dissent and refuse the calling of God and the other is not converted because he will not be converted but refuses whereas he hath as much grace as the other and may if he will draw the actuall co-operaton of grace the habituall he hath equally in as large a measure as the other and be converted and beleeve nor is there any cause of this disparity in the man converted and the man not converted in God in his decree in his free grace but in the wil of the one and the not-willing of the other Our Divines say 1. There never were two men equall in all degrees as touching the measure and ounces of habituall saving internall grace yea that the never converted man had never any such grace 2. That the culpable and morall cause why the one is not converted rather then the other is his actuall resistance and corruption of nature never cured by saving grace but the adequate Physicall and onely separating cause is 1. The decree of free election drawing the one effectually not the other 2. Habituall saving grace seconded with the Lords efficacious actuall working in the one and the Lords denying of habituall and actuall grace to the other not because the will of the creature casts the ballance but because the Lord hath mercie on the one because he will and leaves the other to his owne hardnesse because he will and that the separting cause is not from the running willing and sweating of the one and the not-running and not-willing of the other but from the free unhired independent absolute grace of Christ. But the Jesuites congruous calling we utterly reject 1. Because this is the Pelagian way sacrilegiously robbing the grace of God for the Lord fore-seeth this man placed in such circumstances and course of providence will beleeve the other will not because he will do so and the other will not do so and both the placing of the one in such an opportunity and his willing beleeving and the other mans nilling not beleeving is in order before the fore-knowledge and far more before the decree of God and his actuall grace and therefore free-will is the cause why the one is converted not the other for both had equall habituall grace and the one is not to give thanks for his conversion comparatively more then the non-converted but to thank his owne free-will 2. The object of their fancy of their new middle science is a foreseen providence of the conversion of all that are willing to be converted and voluntary perseverance in grace and the non-conversion and finall impenitency of all the wicked that are willing to refuse Christ and these two goe before the prescience before the decrees of election and reprobation so as God is necessitated to chuse these and no other and to passe by these and no other what ever hath a future being before any decree of God cannot by any decree be altered or otherwise disposed of then it is to be So the Lord in all things decreed and that come to passe contingently must have nothing but an after-consent and an after-will to approve them when they were now all future before his decree this is to spoile God of all free will free decrees liberty and soveraignty in his decrees and that mens free will may be free and Independent to lay Gods freedome of Election and Reprobation under the creatures feet 3. Jesuites dream that Christ cannot conquer the will to a free consent except he lie in wait to catch the man when he hath been at a fat banquet after cups hath slept well is merry and when he sees the man is in a good blood then he drawes and invites and so catches the man and when he seeth the reprobate in a contrary ill blood though he seriously will and intend their salvation and gave his son to die for them yet then he draws when he foresees they by the dominion of free-will shall refuse and he drawes neither after nor before but at the time when he knowes free will is under such an ill houre as it freely came under without any act of Gods providence and free decree and in the which the called and drawn man shall certainly spit on Christ and resist the calling of God But this resolves heaven and hell salvation and damnation into such good or ill humours and orders of providence as a banquet no banquet a crabbed disposition or a merrie whereas grace which by an omnipotent and insuperable power removes the stony heart can more easily remove these humours and win the consent when the man is decreed for glory and besides that all men unconverted and in their own Element of corrupt nature are ill to speak to and in a sinfull blood of resisting except Christ tread upon their iron neck and subdue it and he spreads the skirts of his love over Jerusalem at the worst Ezek. 16.6.8 Scripture is silent of such a manner of drawing and the grace of Christ and his decree lyes under no

way to be sure of the truth of good things is tasting and feeling Eat O friends drinke yea drink abundantly O beloved Answ. This reason would inferre that there is not a Saint on earth capable of such a sinne as to doubt whether they beleeve or not because wee read not of it in any of the hearers of Christ or the Apostles This is a bad consequence except you say All the various conditions of troubled consciences are set down in particular examples in the New Testament Which is contrary to all experiences of the Saints 2. It is one thing to doubt of the truth of the promises and another thing to doubt whether my apprehension of the promise be true or false The latter is not alwayes sin for it may be my apprehension of the truth of the promises be beside the line and off the way and then I question not Christ's dainties which to doe were unbeleefe but my owne deluded fancie which may appeare to be faith and is nothing lesse the former is indeed unbeleefe not the latter 3. It s true tasting makes sure the truth of the Lord 's good things that are inclosed in the promises but then an unconverted sinner who is void of spirituall senses cannot be the beloved nor the friend that Christ speaketh to Cant. 5.1 Wee doe not say a beleever ought to doubt whether hee hath true faith or no but because the command of beleeving obliegeth the non-converted as well as the converted shall the naturall man eat as a friend and a beloved hee remaining in nature and not yet converted and this man in nature ought not to doubt whether his fancie be faith or not but hee is oblieged to beleeve that is to imagine that his fancie is faith 4. I see not how if the faith of the Saints be tried as gold in the fire they may not through the prevalencie of temptation be shaken in their faith as Peter was when hee denyed his Saviour and Paul who 2 Cor. 1 8. was pressed out of measure above strength despaired of life had the sentence of death 2 Cor. 7.5 was troubled on every side fightings without and feares within and the sonnes of God who may feare that they have received the spirit of bondage to feare againe opposite to the Spirit of adoption Rom. 8.15 but that they may faint in their tribulations Ephes. 3.13 and may be surprised with feare which hath torment and must be cast out 1 Joh. 4.18 and may be ready to faint and die Revel 3.2 and turne luke-warme be wretched miserable poore blind naked and yet beleeve the contrary of themselves Revel 3.16 17. All these may come and often doe come to that low condition of spirit after Justification as to say and think that all men are liars their faith is no faith that they are forsaken of God to their own sense and cast out of his sight and question whether they ever did beleeve or no And why would the Apostle say Patience bringeth forth experience and experience hope and hope maketh not ashamed Rom. 5.4 if experience that ever God loved me or that ever I beleeved to my present sense cannot be removed But this is but the Doctrine of Famulists who teach That after the revelation of the Spirit neither devill nor sinne can make the soule to doubt And To question whether God be my deare Father after or upon the committing of some hainous sinnes as murther incest c. doth prove a man to be in the Covenant of works Doe not they then teach us a way of despairing who say that Wee find not in the whole course of Christ's preaching or the Disciples that any asked the question whether they beleeved or no whether their faith were true faith or no What then shall thousands of smoking flaxes and weak reeds doe who often ask this question and say and think Ah I have no faith my faith is but counterfeit mettall And then by this Doctrine of despaire beleevers ought to conclude I am not under Grace but under the Law and a Covenant of works and so not in Christ yea whatever lusters were in me before I am in no condition of any wee read of in the New Testament who were hearers of Christ and the Apostles for Libertines never true beleevers doubted whether their faith was true or not Object 3. For any to doubt whether they beleeve or no is a question that Christ onely can satisfie who is the Author and Finisher of our faith Who can more properly shew one that hee sees then the Light which enlightens him Answ. Christ solves not questions that no man ever made S. thinkes that beleevers never doubt whether their faith be true faith or not which is a strong way of beleeving and those must be so strong in the faith who doubt not of this as they are above all temptations But this will be found against the experience of all beleevers It is most true none can work faith but the onely Creator and Author of faith but will the Author hence inferre no man the most wicked nor any that ever heard Christ or his Apostles preach doubted of their faith 2. The sunne with all its light cannot perswade a blind man who seeth not that hee seeth beleevers often think they see when they see not and think they are blind when they see as experience and Scripture Revel 3.16 17. Joh. 9.38 39. teach us Object 4. Faith is truly and simply this A being perswaded more or lesse of Christ's love and therefore it is called a beleeving with the heart Now what infallible signe is there to perswade any that they are perswaded when themselves question the truth of their perswasion God onely shall perswade Japhet Who can more principally and with clearer satisfaction perswade the Spouse of the good will of him shee loves but himselfe Can all the love-tokens or testimoniall rings and bracelets They may concurre and help in the manifestation but it is the voyce of the beloved that doth the turne My beloved spake and said unto me Rise my love my faire one saith the Spouse Answ. 1. Faith may be a perswasion in some sense but that it is a perswasion that my faith or perswasion is true not counterfeit and so formally is utterly denyed How many beleeve and love Christ with the heart who are not perswaded that they doe so yea much doubt whether they beleeve with the heart and would give a world to know if it were possible that they truly love God No Divine who knoweth that a direct act of faith and to beleeve is when there is no reflexe act can deny this 2. Arguments or signes in accurate speech are not called infallible actu secundo the word of God is in it selfe infallible actu prâ—â—o But to Aristotle this In the beginning God created the heaven and the earth is not infallible actu secundo nor are the promises Hee that beleeveth

Pestilence And â—he Lords justice is not yet glorified nor his mercy in avenging the enemies the cry of the soules under the Altar is not heard the Church not delivered We would here yeeld patience to Divine providence God hath more care of his owne glory then we can have 2. What men takes from God hee can repaire infinitly another way But we are lesse anxious for the Lords active glory to doe what is our duty and serve him and glorifie him in the sincere use of meanes Some learn their Schoole-fellowes lesson better then their own For Gods glory of events we are to be grieved when he is dishonoured but not to take the helme of heaven and earth out of his hand but leave to God these who would plunder Christs Crowne off his head We have nothing to doe in the glory of events but pray it flourish but we take too much adoe in it and we doe too little in the other 5. There is a glory of God two-fold also one of holynesse and grace another of blisse and happinesse This I consider either as in the kingdome of grace or of glory In Graces kingdome the Saints for their holinesse and Titus and the Brethren 2 Cor. 8.23 are the glory of Christ. I will place saith the Lord Esai 46.13 salvation in Sion for Israel my glory Faithfull Pastors take in cities and subdue crownes and kingdomes to Christ. Paul conquered many crownes to Christ 1 Thess. 2.19 For what is our hope or joy or crowne of reioycing are not even yee in the presence of our Lord Jesus Christ at his comming Christ weares the Church on his head as a crowne of glory Esai 62.3 How glorious is it to bee for holynesse Christs garland his diademe and crowne But in this there is a rent of the crowne of Heaven a soveraigne peculiar flower due to the King of Ages that no man must seeke after in this the contexture and frame of the worke of Redemption is so contrived that 1 Cor. 1.29 No flesh should glory in his presence No man can devide the glory of grace with Christ. In the higher Kingdome there is a glory ordained for Saints The Gospel is a glorious peece which 1 Cor. 2.7 God hath ordained before the world was unto our glory 1 Thes. 2.12 God hath called us unto his kingdome and glory 1 Pet. 5.4 And when the chiefe Shepherd shall appeare yee shall receive a crowne of glory that fadeth not away This is the reward of faithfull Elders that feed the flock of Christ. The heaven of glory is called the holy heaven Psal. 20.6 The Lord will heare from his holy heaven and the new Jerusalem the Church hath a brave crowne on her head Revel 21.10 11. Shee comes downe out of heaven from God having the glory of God Grace grace is a glorious thing 6. O but we come short in doing and suffering when our doing suffering eating drinking dying paine abasement shame wants this end of the glorifying God that addes an excellent luster beauty and glory to all that we doe When Christ the Father heaven are tyed to the furthest end of all our actions we are above our selves But wee differ little in our aymes from beasts when the intention riseth no higher then this side of clay and time Psal. 49.11 That our houses may continue Esai 5.8 That we may be placed our alone on the earth Vers. â—8 And there came a voice from heaven saying I I have both glorified it and will glorifie it againe In this Answer observe these 1. The Answer 2. The aire it came from From heaven 3. The way and manner of its comming by an audible Voice 4. The matter of the Answer I have both glorified it and will glorifie it againe Christ is alwaies answered of his Father either in the thing he sueth Joh. 11.42 Or in that which he feares Heb. 5.7 Or by reall comfort Luk. 2â— 42 43. Or in a full and perfect deliverance Psalm 22.20 21. compared with Psalm 16.10 11. Acts 24.25 Acts 5.31 Or in supply of strength for his suffering Esai 50.7 8. It s a proofe of the worth of Christs advocation and intercession If I know my selfe to be in Christs Prayer-booke in his breast among Christs askings of the Father its comfortable Psal. 2.8 Aske of me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession When Christ asketh soules of the Father hee gives him his asking the Lord cannot withhold from this King the desire of his heart Psalm 21.2 He asked a wife of his Father and it was granted Christ will have them all in one house to be copartners of the Crowne of heaven with him for it s his Prayer Joh. 17.24 The King and the Queene in one Pallace We cannot fall from grace for we stand by Christs prayers Luke 22.31 32. Heb. 9.24 We have many diseases in the matter of the returne of an answer 1. We wait not on an answer wee speak words we pray not we breath out naturall desires for spirituall mercies we have no spirituall feeling of our wants and there is an end Psalm 18.41 The wicked cry but there is none to save they doe not pray but cry 2. We storme and offend that our humour rather then our faith is not answered either at our owne time or that the thing which we aske to spend on our lusts as James 4.3 is not granted 3. Wee are more carefull and troubled that we are not heard then anxious to offer the rent and pay the calves of our lips in praying which is Gods due Were we as serious in worshipping in Prayer as we are desirous of seeking wants it were good but there is more seeking in our Prayer for our selves then there is adoring for God 4. We employ not Christ as Mediator and High Priest in praying and exercising Faith so much as we put forth pith and strength of words that we may extort rather our needs then obtaine grace as if praying and hearing of prayers were worke and wages rather then begging and giving of meere grace 5. We consider not when we pray and prayer is not returned in the same coyne that we seeke That the Father hearing Christs prayers virtually and meritoriously answered all our prayers in substance and for our good For 1. Christ can cull out and chuse petitions more necessary and fundamentall for my salvation then I can doe 2. He is answered in all points We are answered often in the generall and in as good onely 3. Christ could with more submission and sense pray then we can do Nature in Christ cannot boast and compell God to heare prayers Often our zeale is but naturall boasting and quarrelling as if we could force God to answer Grace in Christ and grace is the most lowly and modest thing of the world prayes with all submission Not my will but thy will be done 4. All prayers are

wept O what a sad world Psal. 69.11 I made sackcloth my garment O pretious Redeemer cloth of gold is too conâ—fe foâ— thee v. 20. Reproach hath broken my heart I am full of heavinesse he was a man made of sorrow Esa. 53.3 and had experience and familiar acquaintance with grief there be a multitude that goes laughing harping piping and danceing to heaven as whole and unbroken-hearted Christians mysticall mortification say they is only faith and joy we have nothing to doe with weeping coâ—fessing sorrow for sinne that is a dish of the Law Vinegar and Gall it belongs not to us we are not under the Law but under grace that soure sauce is the due of carnall men under the bondâ—ge of the Law but will Christ wipe away teares from the eyes of laughing men whâ—n they come to heaven believe ã€ˆâ—Šã€‰ there goes no unbroken and whole professors to heaven that is farre from mortification heaven will not lodge whole soules with their Iron sinnew in the neck never cracked by the death of Christ. Object But godlinesse is not melancholy but joy of the holy Ghost Answ. 1. True but whom does Christ with the bowels and hand of a Saviour binde up but the broken-hearted mourners in Zion and such as lie in ashes Esa. 61.1.2.3 sorrow and joy may lodg in one soule 2. Christ feasts some in the way to heaven and dyets them daintily some feed ordinarily on the fat and marrow of the Lords house Psal. 63.5 And there is a feast of fatte things a feast of wines on the lees of fat things full of maâ—row of wines on the lees-well refined Esai 25.6 and has not the King a banqueting house a wine-celler Cant. 2.4 for some and doe they not feed upon the hony-comb and the wine the spiced wine and the milk Cant. 5.1 Cant. 8.2 But these that drink wine at some time must at another time bee glad of a drink of water 2. And if there bee varieties of temperature of Saints some rough and stiffe some milde some old men and some babes 1 Ioh. 2.13 and as there be some Lambs some fainting weak and swooning tender things that Christ feeds like Kings sonâ— with wine of heaven so there bee others that are under the care of the steward Christ who are heifers and young bullocks like Ephraim not well broken yet Ierem. 31.18.19 and there be hoping and waiting Saints that must bear the yoake in their youth Lament 3.26.27 and sundry kindes and sizes of children every one must have their owne portion and diet 2 Tim. 2.15 Matth. 24.45 One mans meat is anothers poyson and yet they are both the sonnes of one Father 3 Can every head that shall weare a crowne in heaven bear this wine on the earth being clothed with such a nature and must every one be taken into the Kings house of wine and sit betweene the Fathers knees at the high table and eat marrow and drink spiced wine are there not some set at the by-board that must bee content with browne-bread and small drink or water 4. Though the word should be silent it is easie to prove that Saints have not the like fare of Christs dainties at all times for the Church Cant. 2.4 is taken into the banqueting house and feasts on fatnesse of free love and yet againe Cant. 3. crys hunger and seeks and findes not and Cant. 5.1 feasts with Christ on wine and honey and milk but vers 5.6 there is a dinner of gall hunger and swooning my soule saith the Spouse went out of me 5. How many Saints goe to heaven and you never heard another word from them but complaints want of accesse straitning of Spirit deadnesse absence withdrawings of the beloved at every slippe scourged chastised every morning their complainings cannot be praised yea till they land they are ever sea-sick till they bee at shoare never see a faâ—re day nor one joyfull houre â—sal 88.15 I am afflicted and ready to die ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ from my youth I suffer thy terrors and am distracted sore for the Lords dispensation wee mâ—y â—ay who hath been upon his counsels and who hath instructed him Antinomians allow dayly feasts and the strongest of the Gospel wine for dayly food to all that are sinners this weâ— dare not doe but as we judge it a sinne to stand aâ—oâ—fe from free grace because wee have no monâ—y nor hire so to fill out the wine of tâ—e the Gospel more largely and pâ—ofusely then the King of the feast allowes even to sinners as sinners and all unhumbled and high minded Pharisees is to be stewards to mens lusts and to turn the Gospel in to the doctrine of licence to the flesh and not to extoll Free grace 4. Chriâ—t in his way had no reason to glory in friends 1. How was hee dispised of them Esai 53.3 Wee did hide our faces from him all his friends thought shame of him aâ—d fled the way for him they refuse to give him one looke of their eye 2. Psal. 31.11 I was a reproach amongst all mine enemies but especially among my neighbours and a feare to mine acquaintance they that see me without fled from me this is more to be aâ—pproach and a feare to neighbour and friend 3. Nature and blood went against it self Psal. 69.8 I am become a stranger to my brethren and an alien to my mothers children All the Saints Idols are broken to the end God may be one for all this is a good ground of mortification men shall bee cruell brethren and redeemed ones shall have the yron bowels of an Ostrich a Lion to kill you and to consent to make war against you that Christs meekenesse may appeare friends must be sowre that Christ may bee sweet and you may bee deadned in love to brethren and friends yea to a forsaking father and mother Psal. 27.10.5 No lust had any life or stirring in Christ this cannot be in us the old man that has lived five thousand yeers and above is not so gray haired as to dye in any Saint while he dy his deceiveable lusts at best come to a staffe and trembling and gray hairs in the holiest and most mortified but expire not till dust returne to dust If I bee lifted up I will draw When Christ is weakest and bleeding to death on the crosse he is strongest Col. 2.15 he triumphed over principalities and powers there is more of strength and omnipotency in Christs weaknesse then in all the power and might of Men and Angels the weaknesse of God is stronger then men 1 Cor. 1.25 there is more of life in Christs death then in all the world hee was a graine of wheat cast in the earth and sowen in the grave and there sprung out of dead Christ a numerous off-spring of children aâ—l the redeeâ—ed ones grew out of the womb of his grave his Catholicke Church was formed out of the side of the second Adam when hee was fast asleepe

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