Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	gospel_n	word_n	3,444	5	4.1556	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01032	A sermon discursing the true meaning of these vvords: The I. epistle of Timothy, the 2. chapt. vers. the 4. VVho will haue all men to be saued, and to come to the knowledge of the truth, &c. Preached by the reuerend Mr. Iohn Forbes, pastour to the company of marchant adventurers residing in Delph. Anno 1632	Forbes, John, 1568?-1634.	1632 (1632)	STC 11135; ESTC S118029	16,202	56

these vvords vvhere the Apo. saith that Christ gaue himselfe a ransome for all men vvhere the vvord all is to be taken in the same sence in vvhich it is to be taken in these that God vvil haue all men to be saued Now vve haue shevved you before that I. Christ did not lay dovvne his life for euery perticular man but for his sheepe onlie vvhich the Father did giue him there beeing many other vvho vvere not of his she epe as himselfe doth vvitnesse and the testimony of the redeemed ones cited before out of the Reuel proues this point euidentlie vvhereas they vvitnes that Christ had redeemed them by his blod out of euery tribe people and nation declaring an vniuersalitie of redemption in respect of kindes of men but denying vniuersalitie concerning euery perticular man The third Argument is set dovvn in the 7. ver vvhere the Apos layes dovvne the third ground vvhereby he confirmeth the former saying to vvit that God vvill haue all men to be saued vvhich is that hee is ordained a preacher of saluation to the Gentiles that is not vnto the Iewes only vvho before Christs coming had the promises but also to the Gentils vvho before Christs coming vvere excluded from the Couenant and promise In these vvordes vvee haue first to gather that vvhich the aduersarie takes for their aduantage that is the vniuersall publication of the promise and saluation to all nations vvhich notvvithstanding makes much against them for thus farre vve vvill grant that as largelie as the Gospell and promise of saluation is extended by God in the ministery thereof so farre it is Gods vvill to extend likevvise his saluation to some though not to euery one in euery place vvhere the Gospell is preached But out of the Apo. vvords to the Heb. 4. ver 1. 2. vve gather strong argument against that sort of the vniuersalitie of Gods wilâ— and grace vvhereby it is extended to euery perticular person for the Apostle shevves vs plainlie in that place that the promise of entering into Gods rest is not left in any place to any people but where the gospeâ— is preached If therfore the gospel be not preached vnto al then certainly the promise of entring into Gods rest is not vniuersall nor made to all in that sense of vniuersalitie formerlie alleadged and if the promise be not made to all and euery one vniuersallie then certainlie it cannot be Gods vvill to saue all and euery one vniuersallie Novv that the gospell is not preached to all is plaine both by experience and scripture Are there not novv many nations that neuer yet heard the gospell be there not many people in Africa America and other places vvho neuer yet heard of Christ but lie in ignorance and blindnes vvithout the vvord of God Besides the scriptures doe shevv vs that vvhen Christ sent out his Apostles to preach the gospell hee did then comand them not to goe into the way of the Gentiles and not enter into the Cityes of the Samiritans matt 10. 5. and the spirit plainlie forbids Paul and Barnabas to preach in certaine contries of Asia Act. cha 1â— ver 6. 7. If men obiect against this that God did this vpon fore knovvledge that they vvould not receaue the Gospel therefore did forbid to preach vnto them this is ansvvered out of the mouth of Christ himselfe Mat. 11 ver 21. 23. vvher he saith Woe be to thee Corazin vvoe be to thee Bethsaida for if the mightie vvorks vvhich vvere done in you had been done in Tirus Sidon they vvould haue repented long agoe in sackcloth ashes And thou Capernaum vvhich art exalted vnto heauen shall bee brought dovvne to hell for if the mightie vvorks vvhich haue beene done iâ— thee had bene done in Sidon it should haue remayned vntill this day By vvhich speech of Christ it is euident that God did deny the meanes oâ— saluation to those vvhom hee did knovv vvould not so haue abused them as they that had them he did see that the Gospel the vvorks of Christ vvould haue vvrought vpon the Sodomites to the preseruation from that destruction vvhich did fal vpon them and vpon them of Tirus and Sidon to humiliation in sackcloath and ashes and yet he denyes these meanes vnto both Hovv can then this stand as a truth that God onlie doth deny the meanes of saluation vnto them vvhom he foresees vvil abuse them these men that maintaine this opinion se not hovv their vayne and blind cureositie carnall vvisdom makes them fall into such difficulties vvherevnto they are neuer able to ansvvere besides that they ouerthrovv by this assertion one manie points of Gods eternall truth set dovvne in the 9. and 11. Chapters to the Rom. in both vvhich the truth of God doth plainly vvitnesse and proue vnto vs that Gods decree his election and his calling are grounded not vpon mans vvill but vpon Gods from vvhence comes it that euen by the publication of the Couenant some are saued and some are not is it oâ— their vvil or of Gods vvil the Apo. in the .9 of the Rom. saith plainlie that it is not in him that vvilleth nor in him that runneth but in God that shevveth mercie for hee vvill haue mercie on vvhom hee vvill haue mercie and vvhom hee vvill heâ— hardneth It must therefore be a monstrous vntroath to say that God wiâ— haue euery perticular man to beâ— saued neither can any thing thaâ— can bee said touching the rebellioâ— of mans vvill against Gods vviâ—â— auayle to the contrarie for Godâ— ovvn vvill by the testimony of thâ— Apostle yea of God himselfe Exo. 33. 19. not mans is the grouÌ„d of Gods mercy if therefore it vvere his vvill that euery one should be saued then certainlie hee vvould shevve mercy to euery one seeing hee shevves mercy to vvhom hee vvill Besides hovv could God be said to harden vvhom he vvill euen as his vvill is reuealed published in the gospell If that vvere true that it vvas his vvill that euery man should be saued hovv can it be possible that tovvards one and the selfe same person God should haue one vvill to saue him and another vvill to harden him as if the fruite and efficacie of Gods calling depended vpon mans vvill and not vpon Gods hovv could it be possible that God could shevv mercie to vvhom hee vvill or yet harden vvhom hee vvill doth not I saiah the Apost doth tell vs that except the Lord reserued a seed no man should be saued but it should be with vs as it was with Sodome and Gomarra so that it is not men that reserue theÌ„selues but only God vvho reserues a seed vnto himselfe Let men out of these things Iudge vvhether our interpretation of this sentence be not the soundest agreeing vvith Gods ovvn interpretation of his ovvne mind vvhereby his povver vvill and God head are maintayned or vvhether that other sense be not to be abhorred vvhich makes mans vvill to ouer rule Godâ—

11. 14. chap. 14. ver 11. and 12. chap. 15. ver 1. in the Prophet Ezekiell chap. 14. ver 20. vvhere God expreslie forbids the Prophet Ieremiah to pray for that people any more and shevves that though Moses and Samuell did stand before him for them yet his affection could not be tovvards them yea that though Noah Daniell and Iob vvere amongst them that they should deliuer neither sonnes nor daughters but only their own soules by their righteousnes VVe can not thinke that God could intend the saluation of those men for vvhom he vvould not suffer his Prophets to pray hovv can it possible bee that hee should vvill the greater that is their saluation vvhen hee prohibits the lesser that is the Prophets praying for them Secondlie to end this argument let vs lay before vs the Historie and complaint of Elijah the Prophet and Gods ansvvere vnto him in the 1. kings 19. Rom. 11. vvhere the Prophet complaineth that Ahab and Gods enemies ã€ˆâ—Šã€‰ left none aliue that serued God but himselfe alone and God ansvveres him that hee had reserued seauen thousand that had not bovved their knee to Baal VVhich Historie according to the Apostle ovvne interpretation shevves vs that a remnant according to the election of grace vvere saued and the rest in Gods Iustice vvere hardned and proues this by the Scriptures to haue beene done by God himselfe by the vvords of the Prophet Esaie cha 29. God hath giuen them the spirit of slumber eyes that they should not see and eares that they should not heart unto this day and from the 69. Psal Let their table be made a snare and a net and a stumbling blocke euen for a recompence vnto them let their eyes be darkned that they sce not and bow dovvn their backe alvvay Thus vve trust it is plaine that hovvsoeuer God had tyed saluation to the levvs before the coming of Christ yet it vvas not his vvill among them to saue euery perticular man as for that vvhich may bee obiected touching their vnvvillingnes in resisting Gods vvil we shal ansvvere it heerafter only novv let vs conclude this vvay seeing God doth vvhatsoeuer hee vvill and seeing that his purpose must stand then either God neuer vvilleth these mens saluation or else hee must haue saued them vvhich the scripture denyes certaine it is according to the former grounds that God doth vvhatsoeuer hee vvill and therfore that God neuer vvilled such a thing seeing it is manifest hee neuer did it VVhich is manifestly confirmed by the Apostle Paul Rom. the 11. VVhere hee shevves vs that there vvas a remnant according to the election of grace and that among the Ievves the elect had obtayned mercy unto saluation but that the rest of Israell had not obtained vers 5. 7. VVhere also he plainly vvitnesseth that God had cast avvay the Ievves and had broken of many branches from the roote through vnbeleife so that euen in that onely people vvhich belong to God it is euident that it vvas not Gods vvill to saue euery perticular man amongst them Novv let vs come to trye the truth of this matter since the coming of Christ in the flesh at vvhich time the difference betvveene Ievv and Gentile vvas taken avvay and the grace of Saluation by Christs ovvne command vvas to be prached by the Apostle to all nations math 28. 19. according to that vvhich Christ himselfe fore told math 24. 14. saying and this Gospell of the kingdome shal be preached in the vvhole world for a testimony unto al nations If euer in any time of the vvorld it vvas Gods vvill that euery perticular man should be saued it must needes be in this time vvherein the Couenant of grace is exteÌ„ded to al nations and all exception of persons taken avvay before God for certaine it is vvhich the Scripture tells vs that in Christ Iesus there is neither levv nor Gretian there is neither bond nor free neither male nor female for wee are all one in him gal â— 28. and as the same Apostle saith to the Coll. There is neither Gretian nor Iew Circumcision nor vncircumcision bond nor free but Christ is all and in all things By vvhich vvords it is most plaine that no kind of nation or people or person is excluded from the grace of saluation and so these vvords that God vvill haue al men to be saued are taken trulie vvhen they are taken in that sence euen according to the testimony of the church it selfe and all the redeemed ones of God Reu. the 5. 9. vvhere they sing this nevv song saying Thou art worthie to take the booke and to open the seales therof because thou vvast killed and hath redeemed us to God by thy blood out of euery kindred tounge people and nation and hath made vs to our God Kings and Priests and vvce shall raigne on the earth Out of these vvords vvee haue a most stroÌ„g argument to proue that saluation is vniuersall in regard of nations kindreds or tongues kindes of men but no vvay vniuersall in respect of euery perticular person built vpon the testimonie of them themselues vvho are saued and this argument is such as it leaues noe exception against it to the maintayners of that opinion that Gods vvill is that euery perticular man should be saued for it is manifest that they make the redemption vvrought by Christ to haue bene for euery perticular man and so as vniuersall as they make Gods vvill to haue measured which is true indeed though not in their sence as this place plainlie proueth seeing they vvho are redeemed by Christ doe coÌ„fesse that he had redeemed them out of euery kindred tongue people and nation Novv if Christ haue redeemed some out of euery people and nation c. then certainlie hee hath not redeemed all of euery people nor euery perticular man of euery nation if this redemption of Christ be not of euery perticular man as this place doth plainly shew then vndoubtedlie it cannot be Gods vvill that euery perticular man should be saued for no Christian man vvas euer yet so blasphemous as to make Gods vvill to saue men to be of larger extent then Christs redemption of men neither certainlie can it be both in respect that Christ came in the vvorld to doe the vvill of the Father that sent him and this is the fathers vvill vvhich sent him that of all vvhich hee hath giuen him hee should lose nothing Iohn 6. 38. 39. also because it is God himselfe vvho hath reconciled vs to himselfe by lesus Christ for God vvas in Christ reconciling the vvorld vnto himselfe as the Apostle sayth 2. Cor. 5. 18. 19. Seeing them both that Christ the redeemer came to vvorke redemption according to vvill of his father that sent him and seeing it vvas God himfelfe vvho in Christ reconciled the vvorld vnto himselfe it must necessarilie follovve that seeing Christ redeemed not euery one of euery nation that it vvas neuer Gods vvill to

besides that it opens a gap to some absurdities vvherof vve are not to speake at this time It is an euasion for vvant if better light in Gods truth to manifest Gods minde The secoÌ„d meaning of these vvords is vvhen the vvords all men about vvhich all our question is are interpreted of euery perticular man vvithout exception secluding none The third meaning is vvhen these vvords all men are not taken for euerie perticular man but as the scripture oftentimes vses this vvord all for all sortes and kindes of men of al nations people and tounges of vvhat state or condition soeuer they be and so the meaning vvill be this that no sort nor estate nor condition of mankinde no nation nor kindred toung or sex is excluded but that God vvill haue men of all sortes degrees and qualities Countries and conditions to be saued There is yet a fourth meaning interpretation of this place vvhich might yeeld vs a commodious of these vvords that ariseth from the consideratioÌ„ of Gods wil either as vve referre it to that vvhich God himselfe vvilleth of men or as vve referre it to that vvhich is Gods vvil in vs tovvards men to make this more plaine you are to coÌ„sider Gods vvill either as vvee take it for that vvhich is in God himselfe touching the saluatioÌ„ of men or as vve referre it to that vvhich God vvilleth to be in vs especially in such as preach the Gospell touching the saluation of mankinde Hovv these vvords are to be vnderstood in the first respect must be gathered out of one of the former meanings but if vve consider them in the second respect of Gods vvill then the meaning vvill be this That it is Gods vvill that vve and euery one of vs that are ChristiaÌ„s especiallie those that are dispencers of the misteries of God should labour both by praier preaching for the saluatioÌ„ of euery man vnder the sun And surely this interpretation might stand vvithout any offence because the Apostle brings this as a reason vvhy vve should pray for al men to vvit eueÌ„ because it is Gods vvil that vve should vvithout exception seek to saue all men and in this respect this sence may stand for euery perticular man for it is the vvill of God that vve should pray for the saluatioÌ„ of euery man that vve should preach the Gospell to euery man so this vvill of God is to be considered of that vvhich God vvill haue to be in our practise but not of that vvhich is in his ovvne purpose and yet euen in this sence there is an exception manifest in Gods ovvne vvord for it is not lavvfull to pray for any that commits the since against the holy Ghost as is cleere in the 1. Epis of Iohn 5. chap. 16. vers So that the most commodious sense that wee can giue to these words it cannot hold for euerie perticular man vvithout some manifest exception These be the foure interpretations of any momeÌ„t that are applyed to these vvords vvhere of this last as it might probably seeme to be the Apostles meaning so it might satisfie euery man if the nevvnes of it as not beeing yet set abroad in the vvorld vvere not a let and hinderance to the embracing and receaveing of it therefore not standing vpon it but leauing it to bee of vveight according as it shall affect the mind of the hearer VVe come to speake of the second and third interpretations in vvhich stands the vvhole controuersie To finde out vvhich of these tvvo interpretations contayne the true meaning of these vvords vvee are carefullie to vveighe if any of them cannot stand vvithout notable inconuenience and great absurdities yea blasphemies against Gods truth and such other properties of God vvithout vvhich God is not God at all and vvhich doe directlie contradict the nature of Gods Couenant and truth of Gods practise according to that which is reuealed in the scriptures for that sense vvhich doth inferre these absurdities cannot possible bee Gods meaning in these vvordes so that vvee must reiect it as impious and take that other vvhich excludes all the former absurdities fullie agreeth vvith the truth of God else vvhere and iustifies God in his nature prouidence povver and truth Novv concerning the taking these vvords for Gods vvill touching the saluation of euery perticular man doe necessarilie inferre the former absurdities vvhereas taking them in the second sense that is for all sortes kindes of men no inconuenience doth follovv vpon it nor shal there any contradiction bee found in it to the rest of Gods truth revealed in the Scriptures but shall bee found soundly to agree with it in al things To make this manifest vvee vvill come to the proofe of this vvherein that vvee may giue the greater satisfaction to all men VVee vvill examine the truth of this vvill of God touching the saluation of men first as the Scriptures reueale it vnto vs before the coming of Christ in the flesh and secondlie as it is manifested since his coming in the flesh Before Christs coming in the flesh it is most cleare and euident that neither of these interpretations can stand for the vvill of God before Christ vvas so farre from sauing euery perticular man in the vvorld that it vvas not his vvill to saue euery natioÌ„ or people or kindred c. seing that it is plaine in the Scriptures that from Abraham to Christ saluation only did belong vnto the Ievves and God did expresselie seclude all the nations of the Gentiles from his Couenant hope of life setting vp a partition vvall betvvixt them his ovvne people the Ievvs vvhich behoowed to be first broken dovvne by Christ at his coming before any nation of the Gentils could be made Cittizens vvith the saints of the houshold of God as is manifest by the Apost speach in the 2. Ephes 12. vvhere he shevves vs that al the Gentils before that time were without Christ and alliants from the common vvealth of Israell and strangers from the Covenant of promise and vvere vvithout hope and vvithout God in the vvorld vvho novv in Christ are made neere by breaking dovvn the stop of the partition vval so that first by his blood shed and the reconciliation of the Gentiles vnto God by his crosse asvvell as the Ievves an entrance and accesse vvas made vnto both Ievv and Gentile to the Father in such sort as the Apostle saith in the 19. ver of the 2. to the Ephes VVe that are Gentiles are no more strangers and forreigners as vvee vvere before The same is plaine by the vvords of the Apostle in the 14. of the Act. the 16. vvhere hee sayth that in the times past God suffered all the Gentiles to vvalke in their owne vvayes In vvhich vvords vvee are carefullie to marke the particle all vvhen hee saith hee suffered all the Gentiles vvhereby hee vvitnesseth playnlie that there vvas not any one nation of the Gentiles that vvas not

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