Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	place_n	see_v	time_n	2,364	5	3.2293	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73456	A sermon preached at Great Yarmouth, vpon VVednesday, the 12. of September. 1599. by W. Y. The argument whereof was chosen to minister instructions vnto the people, vpon occasion of those present troubles, which then were feared by the Spaniards.	Younger, William, b. 1572 or 3.	1600 (1600)	STC 26097; ESTC S125585	32,550	90

how wisely with what powerful discretioÌ„ the prophet enforceth his exhortation 1 From benefits bestowed 2 From promises made 3 From iudgements threatned So as if benefits would not allure them promises may prouoke them if promises could not prouoke them iudgements might feare them when Nabucadnezzar should come as a roring Lion from his den and their enemies the CaldeaÌ„s to lay the land waste and to leuell their Cities with the ground when places full of inhabitants should bee left without inhabitants when all the orders and companies of Israel from the highest Cedar to the lowest shrub from the Prince of high estate vnto the man of low degree when the heart of the king should perish within him and the hearts of their nobles languish their priests astonished and their Prophets wonder when the habitations of Sion should bee burnt with the fire of the enemie and the streetes of Ierusalem scowred with the iudgements of the almightie when they thought still to haue enioyed peace the sword should pierce their flesh and when they had swallowed vp aboundance by reason of peace they should wallow in the bloud of their owne destruction I say wheÌ„ al this as sodain as a teÌ„pest as swift as a flying Eagle should come vpon them then should they confesse their own wo professe their own destruction Wo be to vs for we are destroyed Vers 13. Wherfore as the Prophet had ofteÌ„ before in the 1 4 8. verses laboured for their conuersion so likewise in this verse which I haue read vnto you O Ierusalem wash thine hart from wickednesse that thou maist bee saued how long shall thy wicked thoughts remaine within thee As if he should say The Lord hath a quarrell against thee O Ierusalem he hath sharpened the arrowes of his displeasure hee hath bent his bow and made it readie the instruments of his wrath and engines of his indignation are prouided for thy destruction Nabuchadnezzar and the Caldaeans are in lesse then an houres warning to execute his commaund they stay but for the Lords watch-word to say vnto theÌ„ Goe and they goe Kill and they shal deuoure thy case being thus there is no other remedie to bee had or course to bee taken for thy safetie but this Wash thy heart from wickednes O Ierusalem The words as you see doe contain nothing else Diuisio but an exhortation to repentance and in it I obserue these two things 1 The exhortation it selfe 2 The reason of it The exhortation it selfe in these words O IerusaleÌ„ wash thine heart from wickednesse that thou maist bee saued The reason in the wordes following How long shal thy wicked thoughts remain within thee In the exhortation it selfe I propound three poynts to bee handled 1 The person exhorted O Ierusalem 2 The thing required Wash thine heart from wickednes 3 The end that thou maist be saued In the reason or argument vttered by way of complaint these fiue things offer themselues to our consideration 1 The circumstance of time whereby the argument is enforced How long Quovsque 2 The thing which hee complaines of not actions or words which are easily discerned but thoughts Cogitationes 3 The qualities of these thoughts they are not of any holy and sanctified disposition but they are wicked Impiae 4 The continuance for they haue not their motions and flittings as the wind in the ayre which is sometime in the East and sometime in the west but they abide by it Manent they remaine Fiftly the place of their abode is not in any place about In medio tui or without vs but within Of these in order and first for the first that is the person exhorted O Ierusalem c. Almightie God made a law Deut. 2.10 that no Citie should be destroyed First person exhorted before peace were offered vnto it When thou commest neere a Citie to fight against it thou shalt offer it peace and wee reade in the second of Samuel 20. that the prudent and prouident woman of Abel obiected this law to Ioab in effect when hee had cast vp a Mount against the Citie That speech of our Sauiour Christ vnto the Cities of Coraysin and Bethsayda giues vs to to vnderstand that there were many notable things wrought in them before the woe tooke hold vpon them So the Lord here threatning Iudah and Ierusalem with the sword of the Gentiles that the scouts came from a farre countrey to compasse it round about as the watch-men in the field for the vtter subuersion and desolation therof yet hee offers peace vnto it The Prophet comes to Ierusalem with a sentence of safetie in his mouth as Noahs doue came to the Arke with an Oliue branch in her bill If a man should weigh the iustice of GOD in a ballance and narrowhe examine it hee shall neuer see it his maner to punish any place or plague any people without iust cause for though hee lookes for a time with a sierce countenance and threatens to send downe his iudgements as thunder-bolts and his wrath as a mightie tempest to seaze vpon the wicked yet hee powres downe a sweete showre of his mercie before so as if there bee any insight or foresight in them of Gods hand that hangs ouer them they may preuent it The Lord heere proclaimes open warre against his people yet the Prophet deliuers vnto them many good exhortations aforehande as Ionathan shotte arrowes to giue Dauid warning that by repentance they might preuent his iudgements O Ierusalem wash thine heart froÌ„ wickednes c. The same loue beloued which the Lord in former times bare to Ierusalem Vse and to the Cities of Iudah is like to the lawes of the Medes Persians Dan. 4. which are neuer altered but euer and for euer are continued and his mercie towards his people riseth vp by degrees like the water in Ezekiel Ezec. 4.7 which at the first time came but to the anckles the second time to the knees the third time to his loynes the fourth time it was as a deepe riuer and not to be passed ouer for the further hee waded the deeper hee was plunged so Gods loue is inscrutabile quiddam a thing vnsearcheable his mercie past finding out And if euer age in former and precedent times had experience of it if euer Ierusalem and the Cities of Iudah had a taste of it if euer the sweete showres of Manna rained downe vpon the Israelites surely the sweete showres of his mercie haue plentifully beene powred downe vpon vs and his loue hath embraced vs on euerie side For God is not delighted in the destruction of a sinner he takes no pleasure to see the workmanship of his owne handes and the children as I may say of his owne loynes murdered and massacred in the streetes by the sword of the enemie and hence it is that the Lord in so many places and at sundrie times by the mouthes of his Prophets

Lord and countenanced of him as the Empresse of the world her glorie is here threatned to bee layd in the dust GeÌ„ 11.2 Let Nimrod and his companie build a Citie whose towres and turrets may reach vp into heauen yet shall Babel bee Babel the thing it selfe shall bee the confusion thereof The whore of Babylon may aduaunce her selfe in pleasures Reu. 18.8 and in the pride of her heart say she sits as a Queene and shal see no mourning yet shall her plagues come at one day death sorrow and famine and shee shall bee burnt with fire for strong is the Lord God which will condemne her Reu. 18.8 Therfore if we assure our selues of the continuance of Gods fauour amongst vs by our outward prosperitie or thinke to stand hereafter as wee haue stood hitherto wee are deceiued for were we as deere and neere vnto the Lord as Ierusalem or answerable vnto it either for brauerie of buildings commodities of marchandize store of munition to driue backe the force and fierce assaults of our enemies yet are they not sufficient to driue back the gun-shot of Gods displeasure when for our transgression hee entendeth our destruction Fourthly Vse 4 seeing wee see Ierusalems estate to bee this it teacheth vs to coÌ„mend our prayers and supplications vnto GOD for this speciall blessing of perseuerance for what profiteth a man Simile to sayle a long voyage prosperously and with successe if at length hee makes shipwracke beeing ready to enter into the hauen So what will it auayle vs my brethren sayling in the full sea of Gods blessings and in the flouds of his aboundant mercies with the winds of prosperitie and before we come to our iourneyes end make shipwracke of fayth and a good conscience It is not sufficient for vs that wee runne but we must so runne as wee may attaine It will not auaile vs to begin well if wee doe not continue to the end if wee haue begunne in the spirit Gal. 3.3 there is no perfection to be looked for in the flesh That seede is in vaine cast into the ground whereof a man filleth not his bosome in the time of haruest and the profession of the Gospel is ill begunne and to no purpose except we perseuere vnto the end Now it may be demanded Why did the Lord looke for such measure of obedience Obiect perseuerance and other fruits in Ierusalem more then in the Caldeans Answ The reason is Because he had bestowed greatest blessings vpon them and the Lords maner is where he bestowes greatest blessings there he lookes for greatest obedience and where there is greatest preaching there doth hee expect greatest practise That Parable of the fig-tree Luk. 31.6 planted in a vineyard serues fitly for the illustration hereof A certaine man sayth hee had a figtree planted in a vineyard and because hee had planted it he came and sought fruit thereon but found none Then sayd he to the dresser of the vineyard Lo this 3 yeere haue I come and sought fruit thereon hauc found none cut it down why keepeth it the ground barren This vineyard beloued is the Church of God the fig-tree though it bee there meant of the estate of the Iewes yet by it may bee vnderstood the estate of euery seuerall soule the planter thereof is Christ the dressers are his seruants the Prophets Nowe sayth Christ I haue planted a fig-tree great cause therefore that I should haue fruit of it Well any time these three yeres haue I come and sought fruit thereon but haue found none Neither is it onely fruitlesse it selfe but it makes the ground barren and fruitlesse likewise Surely my purpose is it shall bee cut downe and cast into the fire O Lord beloued an happie thing were it if in our vineyard wee had no such vnprofitable fig-trees if in our Church wee had no such vnprofitable professors vpon whom Gods Prophets and ministers haue bestowed cost and of whom no doubt the Lord hath expected and wayted for not three yeres but many yeeres the fruits of his blessings but alas wee deceiue his expectation long hath he thought for and sought after the fruits of his Gospel but loe nothing but weedes of disobedience spring vp amongst vs. What will bee the end of this Surely we may iustly feare the like iudgemeÌ„t that befell to the fig-tree Cut it down why keepeth it the ground barren Wee may I confesse bee suffered to grow for a time to flourish for a season yet vtter destruction wil happeÌ„ in the end We know heretofore how the Lord hath dealt with vs for wee haue playd the hypocrites with him and therefore hath hee made the earth and the creatures thereon to play the hypocrites with vs. The Lord hath expected the fruits of our obedience but behold it is like vnto a shadow something in shew but nothing in substance or euen as Ephraims righteousnesse Ose 6.4 like to the morning dew so wee in former yeeres haue expected the fruits of the earth from him yet haue wee beene partakers of the curse that Iob speakes of Iob. 31.40 That thistles haue growne in steade of wheate and cockle in steade of harley so as the husband-man sorrowed and sighed within himselfe when hee saw no better fruit of his labours Thus hath the Lord caused the earth to deceiue our expectation because wee haue deceiued his and though now on a sodaine hee hath equally diuided the pipes and cunduites of his mercie and opened the windowes of heauen and hath sent downe a gracious raine vpon the ground of the good and of the bad of the iust and of the vniust filling our bosomes with abouÌ„dance of blessings that our vineyards clap their hands and our fields doe reioyce and sing yet let vs beware that this sodaine prosperity and plenty bee not to fat vs against a day of slaughter Let vs therefore consider our estate what wee are and what wee haue beene euen a people blessed of the Lord but wee may speake of our selues as Pliny speakes of a certaine countrey that ex siccitate lutuÌ„ ex imbre puluereÌ„ c. drought hath caused durt and raine hath stirred vp dust amongst vs for what hath the sunshine of his mercies but caused vs to lie in the mire of our abominations and what hath the moysture of his graces but euen dryed vp the fountaine of grace in vs so as wee are giuen ouer to worke transgression with greedinesse the increase of his blessings haue encreased our iniquities and the aboundance of his mercies haue brought forth aboundance of sinne in vs for what haue wee but in steade of obedience rebellion in steade of knowledge ignorance Is there no complaint of oppression to be heard in our streetes doe not rich men grinde the faces of the poore plucking their skinnes from their bodies and their flesh from their bones as the Prophet speakes Is not one man readie to pull out the throat of another vrging and vsing extremitie

hath vsed exhortations euen without number to disswade them from the cause of Gods iudgements that is from sinne disobedience and transgression Especially from the beginning of this Prophesie Ieremie hath beene very earnest as in the third Chapter the Lord condemneth Israel for an harlot Lift vp thine eyes Oh Israel vnto the high places see and behold if thou hast not playd the harlot c. Thou hast sitten wayting for them in the wayes as the Arabian in the wildernesse yea the land is polluted with thy whoredomes and abominations yet when Israel had done all this God sayde Turne vnto mee notwithstanding shee returned not as her rebellious sister Iudah saw Againe in the fourteenth verse O ye disobedient children turne vnto me and I will take you one of a Citie and 2. of a tribe and wil bring you into Sion and I will giue you pastors according to mine owne heart that shall feed you with wisedome and vnderstanding The like in the 22. verse and in many other places the Lord seemes to bee mooued with a pitifull compassion and commiseration ouer his owne people their case was pitifull in his sight and their carelesse regard wrought sorrow in his heart when he saw that howsoeuer he was prouident for their saluation yet were they verie forward in their owne destruction and the more carefull he he was for their conuersion the lesse respect had they to his admonition Indeede true it is an auncient father sayth The wicked alacrius currunt ad mortem quÃ m nos ad vitam they runne farre faster in the way to condemnation then the godly doe in the way to saluation as the Psalmist notes them for their haste when hee describes the vngodly as if they had wings on their heeles Their feete are swift to shed bloud Ps 145. Yet the Lord who as Dauid sayth is merciful gracious long-suffering and of great goodnes laboureth to draw them home his heart breakes within him and his bowels yearne with griefe when he sees Ierusalem that is to say his own people how wilful they are in their owne destruction As I liue sayth the Lord I will not the death of a sinner As if he should say The fault is not mine when sinners drinke the dregges of iniquitie when the scourge of my iudgements fasten vpon them for I haue no pleasure to see the workmanship of mine owne hands perish in confusion As I liue as I liue sayth the Lord I will not the death of a sinner Marcellus Valerius after his souldiers had conquered Syracusa not without the great slaughter of many was so coÌ„passionate ouer them that he went vp to the highest towre in the Castle and with teares lameÌ„ted the ruine ouerthrow therof Plutarch speaks of one Pollio a Romane who hauing inuited the Emperor Augustus to a feast would haue thrown his seruaÌ„t into a deep poole in his rage for a smal matter The Emperor beholding his angrie spirit controlde him with these words Homo cuiuscunque conditionis c. A man of what state or condition soeuer he bee if there were no other cause but because hee is a man is more to bee valued and esteemed then all the gold and siluer in the world Well whatsoeuer may bee sayd of Marcellus for his clemencie ouer those whom hee had slain or of the milde and humane spirit of the Emperour Augustus iudging it to be very noble and honourable yet is there no comparison to bee made betwixt him and the Emperour of heauen and earth euen the God of the whole world who as the Prophet sayth is mercifull gracious long-suffering and of great goodnes For if Mercie were not before him and Grace behind him if long-suffering stood not at his right hand and great goodnes at his left if these Peacemakers as I may cal them being qualities in his nature did not mightily preuaile with him why so great is our sinne that the world could not stand but had long ere this time perished like Sodome and had beene destroyed as was Gomorrah Therefore would you know what vpholds the frame and structure of the world why it is Mercy would you know what vpholds the good estate of Israel of our land His Mercy would you know what continues the dayes of our ancient mother in Israel our gracious Soueraigne that as yet we cannot say of her as was sayd of Moses Deut. 34.7 that her eyes haue waxed dimme in her head or her natural force abated but stil flourisheth as the Palme tree and groweth vp as a Cedar in Lebanon t is Mercy In a word you know the cause of the Gospels continuance amongst vs that yet with freedome we may heare the sound of it in our Temples and with peace behold the open faces of Gods Prophets which bring vnto vs the gladde tidings of saluation why wee enioy other blessings and benefits in the land and are not taken away from vs by the violence and rapine of forraine strangers it is his Mercy his Grace his long suffering his great goodnes that hee bare to thee O Ierusalem euen to vs his owne people Mat. 23 37. our Sauior Christ doth there challenge Ierusalem for great crueltie that hee had sent Prophets but she had slaine them and Apostles but she had stoned them O Ierusalem Ierusalem thou that killest the Prophets and stonest them which haue beene sent vnto thee how often would I haue gathered thee together euen as the hen gathereth her chickens vnder her wings but yee would not The hen was not more tender ouer her yong ones theÌ„ I was ouer you sayth the Lord and my loue and kindnes and louing kindnes was not once or twice but often Neither would I haue committed the trust of you to any other but my selfe would haue gathered you together What loue and kindnesse could I more shew but you would not I would O Ierusalem but thou wouldst not How often beloued hath the Lord wooed vs on this maner how ofteÌ„ hath the heauenly trumpet of his mercie sounded in our eares howe often hath the sweete showres of his mercie fallen vpon our heads euen as aboundantly as the Quailes vpon the Israelites If you should denie it I would aske the starres in the heauens the beasts of the earth the foules of the ayre and the fishes of the sea and all these would witnesse with me How often hath the Lord cried vnto you in effect Yarmouth Yarmouth thou that swellest in the vanitie of thy conceit that sayst with Laodicea Reu. 3. I am rich increased with goods and haue neede of nothing and therefore pride and enuie striue which shall get the vpper hand as the vnruly waues of the sea encouÌ„ter one another wickednesse walkes vp and downe among you without controlment and iniquitie runs full sea in the channels of thy streets and the course thereof cannot be stayed Sodome and Gomorrah lie not in the dust for greater abominations then are daily committed thou Yarmouth that art in

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