Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	king_n	leave_v	lord_n	2,600	5	3.6008	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88397	Christ's valedictions: or sacred observations on the last words of our savior delivered on the crosse. By Jenkin Lloyd, minister of the gospel, and rector of Llandissil in Cardigan shire	Lloyd, Jenkin, b. 1623 or 4.	1658 (1658)	Wing L2653; Thomason E1895_2; ESTC R209921	53,582	228

in all things 8. VVhile we thus censure and assault each other what advantages we give to our common adversary who takes pleasure to see us bickering with our selves And how far are we from that Legacy of thy Son that true Love he recommended to his Disciples Lord then we pray thee glew our hearts together by the grace of thy holy Spirit and purge our of them all the drosse and dregs of hatred malice schism and heresie 9. If it must be with us as with those two famous Rivers of the East the Sava and the Danuby that runne together threescore miles in one channel with their waters divided in very colour from each other yet let it be as it is in them without noise without violence 10. Keep us from Satan the Spirit of Division grant that we may live as Children of thy family Doves of thy flock and Lambs of thy fold by forgetting and forgiving all that is spoke or done against us Make us all Lord the sons of Peace even for his sake who is the Prince of Peace Jesus Christ our Lord Amen! The Second Word LUKE 23.43 Verily I say unto thee This day thou shalt be with me in Paradise The Explication THe occasion of the Word is this When two Theeves were Crucified with our Saviour one on the right hand the other on the left the one aggravating his former sins did blaspheme Christ and objected unto him an Imbecility Ver. 39. If thou be the Christ save thy self and us the other defended him and gives this modest check to the blasphemer Fearest thou not God Ver. 40 being thou art in the same condemnation But the other Evangelists seem to affirm the two theeves to be guilty of blasphemy Mat. 27.44 Mar. 15 3â— how then doth Luke speak but of one Aug. l 3 de Consensu Evang c. 16. Augustine resolves the doubt thus Matthew and Mark do take there the number of multitude for the number singular as it is frequent in holy Writ And so the Apostle speaks of the Prophets Heb. 11.33 37 how they silenced the mouth of Lions how they were stoned they were hewn asunder how they wandred up and down in Sheep skins and in Goats skins And notwithstanding he which stopt the mouth of Lions was only Daniel and he that was stoned was only Jeremiah and he that was hewen asunder was only Isaias Some think the good thief to have changed his opinion upon the hearing of Christ presenting those compassionate speeches to his Father Father forgive them c. But Luke doth evidently declare those words to be delivered before the wicked thief began to blaspheme and this also is consonant to the judgment of another Father of the Church Ambros in Luc. 23 who saith One only to have blasphemed the other to have as well praised as defended Christ and therefore rebukes the sausiness of his companion Fearest thou not God c. Happy thief as well in regard of his fellowship in suffering with a Saviour as of that divine light which began to open it self thus unto him he was no sooner converted himself but he begins to make a Proselite of his brother And then proceeding in a good work and those sparkles of grace increasing in his now happy Soul he confesseth his own sins Ver. 41. and preacheth the innocency of Christ And we truly are justly condemned to the death of the Crosse for we receive things worthy of what we have done but this man hath done nothing amisse Afterwards the Sun of illuminating Glory shining more brightly on him his Soul breaks forth into thiâ— holy Ejaculation Lord remember me when thou comest into thy Kingdom Behold with what an holy confidence he presents his Petition He whom Peter thrice denied this poor Penitent openly confessed and called him Lord. Thomas the Apostle denies to believe unless he could feel Christ the thief but beholding him miserably tortured on the Cross proclaims him boldly and in the face of his adversaries an heir apparent to a Kingdom He confessed him a Lord whom he beholds naked wounded grieved and openly derided and he stiles him a King when there was no probability of reigning in him for Kings only reign while they live and some scarce so long but when they leave off their weed of Mortality they part with their robe of Majesty Neither doth he petition for any thing in particular but only to Remember him .i. If Christ did but cast a thought on him and glance but the gracious eye of his favour towards him it were a plenary consummation of all his desires because he was fully assured of his power goodness and charity But what Kingdom is here understood Not that temporal Kingdom on earth which the Jews expected and yet he had a title to reign over them and was of the blood Royal of Israel and therefore the Wisemen after his Nativity made this enquiry Where is he that is born King of the Jews Matth. 2 And himself told Pilate Joh. 18.37 Thou saist that I am a King for this cause am I born and for this cause came I into the world that I should bear witness unto the truth But though he was a King in the world yet was he not pleased to exercise his Soveraignty but lived as a Pilgrim among enemies and received instead of honours due to a Royal person contempt and reproach But the Kingdom here meant is that Spiritual and Eternal one in the heavens that where there is a perfect Beatitude of the soul by which man is free from all servitude and the subjection of things created and subject only to God whom to serve is to reign And that which is intimated in the Parable of a certain noble man Lu's 19.12 that went into a strange Country to receive for himself a Kingdom and so to come again That is Christ was to pass by the wearisom steps of a bitter death to another life there to receive a glorious Diadem and then to return in the day of Judgment to render every man according to his works And that Kingdom as much as appertained to the Beatitude of the soul Christ indeed had from his very Conception but what belonged to his body he had it not de facto or in a glorious actualitie but de jure and in an honourable inheritance until after his Resurrection for while he sojourned on earth he was subject to all humane infirmities sin only excepted yea to death it self but there belonged to him a true glorious body which after death he was to enjoy for so he testifieth of himself It behoved Christ first to suffer Luk. 24.26 and then to enter into his Glory And so it is for this Kingdom of Glory that this Thief prayes for his cravings are not temporal or carnal but his divine and new-fashioned soul aims at things Sempiternal and sublime which makes Christ more compliable to his desires for he had no sooner ended

Protection Thy Father left thee O Son of God in that sad Agony that thou mightest the more gloriously triumph he left thee to struggle with Death that thou mightest unsting Death and having overcome the sharpness of it open the Kingdome of heaven to all believers Thou mightest have had a numerous Army of Saints and Angels for thy defence against thy enemies and death it self for all Power in heaven and earth was given unto thee O Lord but thou wert pleased to permit that Divine decree between thee and thy Father and thy Spirit that thou shouldst first suffer all these things and then to enter into thy Glory But tell us we pray thee Thou Lever of Men whether or no did the vehemency of thy sorrowes in that space silence thine heart from thine accustomary devotion for we when we are but toucht with any affliction can scarce lift up a thought to thee or speak of thy praises But O our Saviour it was not so with thee for though thy flesh was weak yet thou didst bear a Spirit prompt to all holy exercises We know that though thy tongue moved not yet with the mouth of thine heart thou didst send implicit ejaculations to thy Father for us neither didst thou only pray in heart but in wounds and blood And as many wounds as were in thy Sacred body so many supplicants there were for us to thy heavenly Father and as many drops of blood so many tongues petitioning mercy for us O our God! we are justly confounded in the Abysse of thy love and mercy to the sons of men O were our sins so great that no sacrifice could at tone thine Anger but the blood of thy Son thy only begotten Son in whom alone thou art well pleased O superabundant love O prodigious Mercy But Lord teach us by his example not to cast cur affections on the pleasures and vanities of this world but to delight in the cup of affliction whereof he drank in an overflowing measure Make us fear to sin for his sake who sinn'd not and yet so highly suffered for our sins and when me fall under the rod of thy displeasure for them correct us not in thy fury lest we should be consumed and brought to nothing Though thou dost eclipse thy savours sometimes from thy deaâ—est ones yet we are confident thou wilt not totally and finally forsake those who do not so forsake thee Therefore we pray thee be not farre from us O God and though we attribute to thy Justice the glory of our deserved sufferings yet let thy mercy have the glory of our deliverance from them for the Passion of thy son's sake Amen The fifth Word JOHN 19.28 1 Thirst FOr the better explanation of This it is necessary to add the precedent and subsequent words of the Evangelist After this Jesus knowing that all things were now accomplished that the Scripture might be fulfilled saith I thirst now there was set a vessel full of vinegar and they filled a spunge with vinegar and put it upon hyssop and put it to his mouth The Lord would have a full Consummation of all the Propheticall predictions of his life and death this only remained according to the Psalmist Psal 69.21 They gave me vinegar to drink Our Lord said I thirst The Prophet foretold it because he foresaw it the prediction or prevision is not the cause of a thing to Come but the thing to come is the ground of either The emission of so much blood could not chuse but provoke an extremity of thirst as I knew a man grievously wounded who called for nothing but drink which notwithstanding he entertained with a patient silence from the beginning of his Crucifixion His flesh had been long unacquainted with any moysture his veines his tongue his Palate and all his Interiours did labour under a miserable dryness but O sad refreshment in stead of giving him Cordials or pleasant drinks they offer him that which might either increase his torments or hasten his dissolution The summ of all is this As a little before his affixction to the Cross they offered him Wine mingled with Gall Mat. 27. so in the last period of his life they brought him Vinegar that from the beginning to the end he might have a continued Passion not mixed with any solace or refreshment The new Testament is for the most part an explanation of the Old but in this mystery of the Lords Thirst the words of the Psalmist may be styled a Commentary on these words of Christ I looked for some to sorrow with me Psal 69. but there was none and for Comforters and I found none they gave me gall to eat and vinegar to drink And of such the Lord here complains and saies I thirst Hence learn first O Man 1. To possesse thy soul in patience in thy afflictions after the great example of our Lord and Master Christ though in the fourth word there shined his humility joyned with his Patience yet here it appeares in its proper place This is it which setteth a seal upon all vertues even the first in the list and last in the triumph It is the Crowned Pomegranate which hangeth among bells in the lowest border of the high Priests robe of the old Law all was imperfect without the Crown of Patience it is the Salt of the Prophet Elisaeus which purifieth the polluted waters and sweetneth all the bitterness of life it is the School of Christianity So learned are we as we have Patience Ambross in Prov. 19 so much do we participate with God as we can endure by his example he hath taken a body to be able to suffer and to make himself the mirrour and reward of sufferours But we must distinguish true Patience from false True patience is that which commands us to suffer the evils of punishment that it may not enforce us to commit the evils of sin such was the patience of true Martyrs who would rather undergo the torments of villanous executions then deny the saving faith of Christ and would rather tolerate the loss of all they had then adhibit any adoration to false Gods false patience is that which perswades us to suffer all evil things that we may obey the law of lust and to loose eternal things to conserve the Temporal such is the patience of the Devils Martyrs who will easily suffer hunger thirst cold heat the loss of a good name and which is to be admired of the kingdom of heaven that they might augment their riches satisfie carnal concupiscence and ascend to the slippery mount of honours It is the innate property of true Patience to continue in a good cause to the end till by working it hath polished us Jaâ—â— 1.1 and made us perfect men and that is it which the Apostle declares in the Encomiums of it other vertues cannot long subsist without it in regard of some difficulties which are found in their actuations which by her assistance are conquered with

we mean that the Sacrifices of the chiefest Priest is now finished on the Cross it followes that all his disciples in imitation of their Master according to their several talents should offer likewise Sacrifices to their God in this sence all Christians are Priests to offer Sacrifices 1 Pet. 2.9 not such as were in the old Testament i Pet. 2.9 but Spirituall Priests to offer mystical sacrifices which may be presented from all men as praises and prayers and other services of piety the same is most occurately taught us in the Epistle to the Romans Heb. i3 i5 16. in resemblance of the sacrifices of the ancient Law Rom. 12.1 for there was in them 1. The hallowed to God which to convert to profane use was held a nafarious Crime 2. It was to be a thing living as a sheep or goate or the like 3. It was to be holy that is clean for there were among the Hebrews animals clean and unclean 4. And then the thing hallowed to God was to be burn't that it might send forth an odour of sweetness The like properties must be found in our spiritual Sacrifices 1. Our bodies ought to be hallowed to God that we may use them to his honour not as our own but his to whom they are consecrated by Baptisme and who hath purchased them by his blood 2. They ought to be living sacrifices enlivened with the life of Grace and of the holy Spirit for whosoever are dead by sin are not fit Victimes for God but for the devils our God who is alwayes living and the everlasting fountain of life abhors the stinking oblations of dead carkasses who are profitable for nothing unless for dogs and fowles of the Aire We must then enbalm and preserve the life of the soul with our best and most religious actions that we may give a reasonable sacrifice to our God 3. We must be holy and clean for none shall ascend into the hill of the Lord Psal 24.3 4 or stand in his holy place but he that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor sworn deceitfully 4. And then we must be well pleasing and send up a sweet savour to our God to that purpose in the old Law they used to kill and burn the sacrifie and this is rightly performed in the spiritual Sacrifice when carnal concupiscence is truly mortified and burn't with the coales of charity nothing can sooner or more effectually destroy it then a sincere love to God for he is Lord and King of all the affections of the heart and rules them all whether Fear Hope Desire Hatred Anger or any other perturbation of the soul and love doth not yeild but to a greater so that when divine love doth possess and bear dominion over the inmost corners of the heart then carnal concupiscence gives place and being mortified it vanisheth to nothing Thence flaming desires and most pure prayers ascend to heaven like aromatical perfumes of precious spices this then is that perfect and acceptable sacrifice which God requires and the Apostle here exhorts with a most persuasive argument I beseech you by the mercies of God that you present your bodies c. By his mercy that is as if he had said by him that created you something when you were nothing By him that made you his servants and needed not your service and when your merits were unavaileable blest you with his own by him that made you to his own similitude and by this capable of his love and knowledg by him that made you his adoptive sons and co-heirs with his unigenit by him that made you members of his body whereof he was the head by him that offered himself a full and propitiatory sacrifice on the Cross to redeem you from servitude and wash you from all spots and wrinkles by him I beseech you to give to God in stead of dead beasts lively sacrifice in stead of their blood which was but a shadow and pleased not God of it self the acceptable sacrifice of the spiritual man framed by faith to godliness and charity 4. And then we are here further taught that we shall be crowned with Lawrels and Diademes of eternal happiness if we fight courageously under the banner of Christ against our spiritual enemies and never desist until we have obtained the Victory Christ gave not over until all was finished If God had given over at his second dayes work we had had no sin no seasons if at the fifth we had no being if at the sixth no sabbath but by proceeding to the seventh we are all we have all So Christ if he had stayd at his Circumcision or his Agony or his scourgings our redemption had been imperfect but by continuing to his crowning and his nayling and the piercing of his side on the Cross all was completed that was necessary for mans salvation 2 King 5.24 Naaman could not be cured of his leprosie but by washing in Jordan seven times less could not do it it is not enough for a man to begin or do some few acts of piety or religion unless he make a constant progress therein Are the Angels weary of looking on that face of God which they looked upon yesterday or are the Saints weary of singing of that Allelujah which they sung to Gods glory yesterday Is not that song which is their morning and evening sacrifice and which shall be their song world without end called still A new song Oh! then never be weary never give over performing thy duties to that God that never ceaseth to bless thee for he and he only that continues unto the end shall receive a Crown of life In vain did the perfidious Jews cry if he be King of Israel let him come down from the Cross and we will believe in him Nay rather because he was so he would not desert his place for by his perseverance his interest to the Kingdome was confirmed and the work of redemption was consummated in such a glorious manner that nothing could be deficient to the greatness of its merit or to enduce us to follow so noble a president to proceed in those actions that are pleasant and suitable to our temper is facil and not praise worthy but to persevere in laborious Agonies and sorrows and in such things as are against the dictates of our own natural and carnal affections is indeed difficult but very laudable Christ was so enamoured with his divine Father and long'd so earnestly for the redemption of man that all intervening Crosses seemed Cordials to him and all pains pleasures After his Example we find that Paul enumerating his own sufferings with those of his Co-Apostles breaks thus forth who is able to separate us from the love of Christ Rom. 8. shall tribulation or distress shall anguish persecution or famine or nakedness or peril or sword As it is written for thy sake we are killed all the day long we

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