Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	heart_n	spirit_n	word_n	12,735	5	4.2755	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96973	Five sermons, in five several styles; or Waies of preaching. The [brace] first in Bp Andrews his way; before the late King upon the first day of Lent. Second in Bp Hall's way; before the clergie at the author's own ordination in Christ-Church, Oxford. Third in Dr Maine's and Mr Cartwright's way; before the Universitie at St Maries, Oxford. Fourth in the Presbyterian way; before the citie at Saint Paul's London. Fifth in the Independent way; never preached. With an epistle rendring an account of the author's designe in printing these his sermons, as also of the sermons themselves. / By Ab. Wright, sometimes Fellow of St John Baptist Coll. in Oxford.	Wright, Abraham, 1611-1690.	1656 (1656)	Wing W3685; Thomason E1670_1; ESTC R208406	99,151	247

to say after him The flesh profiteth nothing If you onely know Christ as dying and rising without you it will profit you nothing unlesse you know him as dying and rising within you Any man is capable of remembring the storie of Christ and rehearsing it if hee have but common reason and can say as well as another that Christ died for him and can throw himself upon Christ and can hang upon Christ this is not faith this is not salvation for saith James Faith without works is dead and Rom. 8. 2. For the law of the Spirit of life in Christ Jesus hath `made me free from the law of sin and death he doth not say that such a proposition or text of the Gospel did set him free he doth not say that the hearing that Christ died for the sins of men doth set him free No there was the Spirit of life in Christ as well as the law or letter it is that entails life upon Christ and his seed There is an outward Covenant and there is an inward Spirit The outward Covenant is this I will be thy God and the God of thy seed and may not any man pretend to be in this Covenant of this seed do not thousands professe themselvs to be so Do not thousands in the world say Lord Lord Lord and presse to enter into heaven We cannot put a difference betwixt one or other except we know this truth for they say they are within the Covenant and of Christs seed and what hold they forth for this they hold forth the confession of Christ and say that he died for their sin and rose for their justification and this they believe and upon this they lay their souls for salvation May not the veriest hypocrite do so as well as the truest Saint but here 's that which puts the difference when the spirit of Christ brings this Covenant to the heart of a poor creature when the Spirit of Adoption the Spirit of son-ship revealing God as our Father revealing God in Union with us our righteousnesse our strength hee doth indeed seal us to the day of Redemption he sets apart Christs sheep and this distinguisheth them from the other So that if you lay salvation upon an historical Christ you 'l be deceived If you would have that in which you may confide you must have Christ revealed in you in the Spirit you must have the same Spirit of Faith that was in Christ and the same spirit of power that wrought in him you must have the same eternal spirit by which you must offer up your bodies offer up your flesh to God as a sacrifice yea your selves and your own righteousnesse this is true salvation this is salvation manifested unto life To make this yet more clear I shal shew you the difference between Christ in the flesh and Christ in the Saints between that work of God within us and that work of God in Christ the latter is the truth of the former Sanctifiethem through thy truth Joh. 17. 17. that is do thou act those things really in them which are done in a figure for them upon mee there is the truth I desire to clear this to you by some familiar experience You know that Jesus Christ is said to die for our sins and rise for our justification Here is now Christ in the flesh here is his ministration Why now hereupon salvation is preach'd to men and they are told that God is reconciled for he hath sent his Son there is nothing to be done God is reconciled his justice satitfied onely believ Here is the outward difpensation But now a poor soul notwithstanding all this lies under the guilt and weight of sin whereby he cannot believe or take comfort in these glad tidings Do you not see that there is need of another ministration Is there not need of the Law of the Spirit of life in Christ Jesus as well as the proposition of the Gospel You come and shew a poor soul the proposition of the Gospel that whosoever believeth in Christ shall have eternal life Yet all this while the poor soul lies dead till not onely the letter but the spirit of the Gospel comes and appears to him till Christ appears not onely in his first Court that is his own flesh or the letter of the Gospel but the inmost place of all that is in this man's conscience For wee may allude to Heb. 9. 24. That Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us These words are spoke figuratively It is true he went visibly into heaven that is a place remote from their sight a cloud received him out of their sight The true heaven and that heaven where Christ doth appeare to the comfort and releife of a poor soul is the conscience of a poor sinner and that is called heaven because as heaven is the place of God so is the heart of man He is sayd â—o be the searcher of the heart God sits there and wounds and heales there that is God's true place It is not in the understanding of a man in the Notions there but it is in the heart of man there it is gone Christ in the spirit is in the heart of his people that is Christs place and there it is that Christ Jesus speakes a word for a poor soul there it is that Christ Jesus sits as King in our conscience Christ may offer himself long enough in the letter in the history of the Gospel but if he appeare not in the spirit and sit in our consciences to quiet them we shall never have any true understanding of the word Now for this reason I shall desire you to looke within your selves and I make no question but if you do wait upon God without prejudicate spirits he will clear this truth unto you And now while I come to some application of this truth I shall desire you in the feare of God not to mistake me Let us take heed of idolizing even the humanity of Jesus Christ himselfe of idolizing his doings and his sufferings We see God through these doings and sufferings of Jesus Christ as through a glasse but it is not blasphemie to say that a believer may come to see a love born unto him above and before the manifestation of it in the sufferings of Jesus Christ he may see it in God himself though by Christ Do not think you know so much as you need to know in knowing the flesh of Christ in knowing the man Christ Jesus for unlesse you know God in his appearance under that form you mistake Christ and make him an Idol I am nothing saith Christ and hee that sends is greater then he that is sent If God be greater then Christ then Christ himselfe is but a medium through which you come to be acquainted with God and in which you must not rest Take

to stretch the jawes to shew thy Faith by strong Protistations But this must not be a work of the mouth but hand If a man question thee of thy faith spare thy lips and let thy mouth make answer If words might be credited if a bare profession of the Gospel might be believed no man would want faith every one would crie with the blind man to Christ Lord I believ what mouth would not make one lie for its master Nise videro unless I see saith Thomas of Christ's rising so unless I see and feel thy saith I will not believe If therefore thou criest the Temple of the Lord the Temple of the Lord with the Jewes and with them dost not obey the Lord of that Temple if thou art onely Sermon-sick whilst thou art rock'd in a Church-tempest abroad and presently do'st recover again as soon as thoudo'st lie at hull at home if thy voice be Jacobs but thy hands Esau's if thou do'st acknowledge God with thy tongue but denie him in thy life professe a Christian and live a Pagan join together Christ and Beliat the Temple of God and the Temple of Divels the holy and the unholy Ghost if thou do'st run to heaven one day to hell six and do'st contradict the truth of those Sermons thou do'st hear by the errors of thy life I must tell thee by way of reproof that this is the part of a grand hypocrite and not of a good Christian and at the last day shall receiv the portion of hypocrites in the lake of fire and brimstone In the third place you may here take unto your selves a word of Admonition to beware of these hypocrites and this is our Saviour's own use Mat. 7. 15. Beware saith Christ of those that come to you in sheeps cloathing in sheeps cloathing with such a cast of mortification and integritie as if their conversation spake nothing but innocencie and immaculatenesse when within they are ravening wolves A handsom garment is no argument of a straight bodie nor are those alwaies the best men that make the most shew of Religion All are not Nathanaels Israelites indeed that are of Israel many have Abraham to their father but a few his children many that came out of his loins but few that shall sit in his bosome Therefore I say again take our Saviour's advice Beware of those that come to you in sheeps cloathing you shall know them by their fruits saies Christ fruits indeed to the eie beautiful and glorious but to the finger dust and smoke like those hypocritical apples that well-complexion'd dust of Sodom and so much shall suffice for our first doctrinal position rais'd from this first general part of the Text. The second Observation that I shall draw from this general point of Charitie and Almsdeeds is that this work is not a free-will offering left to our selves to bee done or left undone as we think fit but it is our dutie and we are bound to do it if we are able and this is proved from 1 Tim 6. 17 18. It is the rich man's charge precept and dutie and therefore what is here with our Saviour a counsel was with his Apostle a precept Charge the rich saith the aforementioned Epistle to Tim. that they do good It is not left to their free choice to do good if they please but it is laid upon them as their charge and dutie they must do good Workâ— and wo to them if they do not And the reason of the point is because God haih not made them owners but servants and servants not of their goods but the giver not treasures but stewards and Almoners And this dispensation and ordering of God's that rich men should be his Stewards may very well serve for a word of encouragement and exhortation to those rich men to go on and glorie in this office of Stewardship especially when they shall consider that the praise of a Steward is more to lay out well then to have received much knowing that Well done faithful servant Mat. 25. 21. is a thousand times a sweeter note then soul take thine ease Luk 12. 10. for that first is the voice of the Master recompencing this last of the Carnal Heart presuming and what followed to the one in the Gospel but his Masters joy what to the other but the losse of his soul But what need here either our Saviours counsel or his Apostles precept you 'l say for we shall have friends enough no doubt so long as this Mammon in our Text is our friend wee shall indeed and therefore Our third Observation on the point shall bee that in making of friends by works of Charitie we must use discretion and prudence and this will teach us First Negatively who in this particular are not to bee our friends Secondly Positively who are to be these friends in the Text. First then Negatively those are not to be our friends who when we fail will not receive us into habitations who will bee ready to embrace all the favours and good turns you shal confer upon them but will return none back again These are such friends of whom holy Job in his 6 Chap. complain'd of like the brooks by the which the merchants do travel into Teman frozen in winter and dried up in Summer friends no longer then you can befriend them like leavs that fall from the trees when they begin to wither and with Saint Peter know not the man such as will bee your servant in a complement and not look upon you in a businesâ—e These are the first sort of friends that are not to bee made of the unrighteous Mammon common sence and reason forbids it Secondly you must not make those your friends who though they may perchance receive you into habitations yet they cannot receive you into everlasting habitations though they are able to give you houses they are not able to give you heaven and these are the rich in this world of whom our Saviour forewarns you Luke 6. 82 to 35. We therefore are to engage none of these to our friendship but such as when we fail shall receive us into everlasting habitations and these are the poor and needie which seemed such a paradox to the Pharisees as they derided Christ ver 14 of this Chap. whose laughter occasioned the following Parable of Dives and Lazarous had the Rich man there made this Beggar his friend with bâ—ead and a few crums would have done it himself had not afterwards wanted water but now it is but justice that he which denied a crum should be denied a drop Now in the fouâ—th place for a fourth observation upon the point you are to take notice that if you will be Gods Almoners and Stewards to disburse to the poor God will be your pay-matter and undertake for the poor if you will be their friend here he will be your friend both here and hereafter To prove this you must know that these words of

fire the aire of that brimstone the anguish of that worme the discord of that howling the gnashing of those teeh is no comparable no considerable part of the torment in respect of this departing from Christ Which is the privation of the sight of God the banishment from the presence of God an absolute hopelesnesse an utter impossibility of ever coming to that which sustaines the miserable in this world who though they see no sun here yet they shall see the sonne of God there This depart from me then is the perfection of horror the very essentiall forme and quiddity of damnation it self The righteous they depart they go toâ— but they go with Christ into heaven the other must go from Christ into hell Into hell did I say why that is not so much neither It were an hapinesse to go to hell with Christ no joy no blisseat all to the righteous to go without Christ into heaven For heaven is hell without Christ and hell with Christ is heaven and the reason of this is because the happinesse of the Saints doth not consist in the place where they are but in the company which they injoy their beatitude is not bounded and terminated by any etheriall dimensions of space any supernaturall localities but it is comprehended in the Beatificall Vision of the Fathers power the Sons wisedome the Holy-Ghosts goodnesse it is swallowed up in that extatiâ—all ravishing contemplation of the incomparable beauty the unutterable and unconceivable glory of the blessed Trinity the privation of which Beatificall Vision exceeds the miseries and torments those matchless those endless miseries and torments even of hell it selfe And thus have I given you a generall description of this privation of the Beatifical Vision what it is in the general notion of it But then in the second place to come as I promised to the several particular degrees of this privation there is comprehended in this privation of the Beatifical Vision in the first place a privation of the care of God that a damned sinner is out of his care out of his thought It is a fearful thing saith the Apostle to fall into the hands of the living God Heb. 10. 13. Yet there was a case in which David found it an ease to fal into the hands of the living God but to fall out of the hands of the living God is an horrour beyond our expression beyond our imagination that God should let my soul fal out of his hands into a bottomlesse pit and roul an unremoveable stone upon it and leave it to that which iâ— findes there and it shal finde that there which it never imagined till it came there never think any more of that soul never have any more to do withit Then secondly a second degree of this privation of the Beatifical Vision iâ— that herein doth consist a privation of the general providence of God that such an one is out of his general providence as wel as his particular care that of that Providence of God that studies the life of every Weed and Worm and Ant of every Spider and Toad and Viper there should never any beam flow out upon me never any ray dart upon mee never any line center in mee That the most contemptible creatures under heaven and the most loathsom creatures under heaven and the most venemous creatures under heaven should be entertain'd and protected under the shadow of his wing and I onely I excluded as a certain prey for the Raven and Dragon of the bottomlesse pit Thirdly here is a privation of the power of God that that God who look'd upon me when I was nothing and cal'd me by his omnipotent power when I was not as though I had been out of the wombe depth of darknesse will not look upon me now when though amiserable a banish'd and a damned creature yet I am his creature stil contribute something to his glorie even in my damnation Lastly which is the highest degree of this Privation here is an eternal privation of the mercie of God That that God who hath often look'd upon me even in my foulest uncleannesse and vilest sins who when I had shut out the eye of the day the Sun and the eye of the night the taper and the eies of all the world with curtains and windows and doors did yet see me and see me in mercie too by making me see that he saw me and sometimes brought me to a present remorse and for that time to a forbearing of that sin I was then acting should now so turn himself from me to his glorious Saints and Angels as that no Saint nor Angel nor Christ Jesus himself should ever pray him to look towards me more never remember him that such a soul there is That that God who hath so often said to my soul Why wilt thou die and so often sworn to my soul As the Lord liveth I would not have thee die but live wil nether let me die nor live but die an everlasting life and live an everlasting death That that God who when he could not get into me by standing and knocking at my heart by his ordinarie means of entring by his Word Ministershis mercies hath applied his judgments and hath shak'd the house this bodie with Agues and Palsies and hath set this house on fire with Fevers and calentures and frighted the master of the house my soul with horrors and heavie apprehensions and so made and forc'd an entrance into me That that God should frustrate all his own purposes and practises upon me and leave me and cast me away as though I had cost him nothing that this God at last at the houre of death should let this Soul go away as a smoake as a vapour as a bubble and that then this Soul cannot be so happy as to be a smoake a vapour nor a bubble but must lie in darknesse as long as the Lord of light is light it's selfe and never spark of that lighe reach to my Soul what Tophet is not Paradise what brimstone is not amber what gnashing of teeth is not musick what gnawing of the worm is not a tickling what torment is not a mariage bed to this damnation to be secluded eternally eternally eternally from the sight of God And thus have I shewn you what this eternal life is by the privation of it what the life of heaven is by the life of hell I will now endeavour to give you a glimpse for a full sight it is impossible of these everlasting habitations this eternal life in it self And here in my expressions of these everlasting habitations I will take a new course and onely tell you this of them that they cannot be expressed For if that beloved aisciple whose head lay neer his Masters heart who from the bosom of his Lord drank deep of the heavenly wisdome if Saint John I say brake of his Revelation with a nemo scit no man knowes Apoca 2. 17. needs must

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