Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	eye_n	see_v	8,993	5	3.6630	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

slake the thirsty desire thereof and labour to ridde our selues of it for he that hath fewest sins in the day of Iudgement shall find hee hath too many and let vs weigh the Lords cause in our owne ballance that as we thinke we may iustly complaine when the weight and burden of his iudgementes are vpon vs so let vs thinke the Lordes complaint equall when the weight and burthen of our sinne is vpon him Esay 1.14 Secondly Vse 2 this How long is like Cynthius to pull vs by the eare and admonish vs how we spend our time for God wil haue a reckning of euery idle houre that we spend therfore it should teach vs to walke circumspectly as the Apostle speaks Eph. 5.15 redeeming the time that what time soeuer heretofore hath beene ill spent wee may haue an eye to the time to come that it may be well spent for we know not whether we haue fortie dayes respit allotted vnto vs as the Niniuites had but sure an happy thing is it for him that hath time place for repentance and wofull will it be when the whole course of our life is spent in vanitie and profanenesse and in the ende and vpshotte thereof the Angell of God shall answere vs Time shall bee no more Esau had a time when hee might haue repented but being ouerslipt he had no place for repentance Heb. 12.17 though he sought the blessing with teares These times are not allotted for the bodie but for the soule Rom. 13.11 And now is the time not of pleasure or delight but of saluation if euer we will haue it Therefore let tempus vitae be tempus poenitentiae let the time of our life bee the time of our repentance So much for the circumstance of time How long Now it followes How long shall thy wicked thoughtes remaine within thee HE the hath plaÌ„ted the eare doth not he heare he the hath created the eye doeth not he see the thoughts of the heart Man can but iudge of actions and outward appearances onely but the Lord knoweth the heart Penetrat Deus vsque ad ine timos recessus cordium Psa 139 15. There is nothing hidden from God eyther in heauen or earth or within the reynes and hearts of our bodies or of the lowest destruction but he seeth it with eyes ten thousand times brighter then the Sunne My bones are not hid from thee sayth Dauid though I was made in a secret place and fashioned beneath in the earth And in the 94. Verse 7 Psalme speaking howe the wicked smote the Lords people and troubled his inheritance slewe the widdowe and murthered the fatherlesse it went to his heart to heare them say Non respicit Iah The Lord shall not see it As if their wickednesse could shrowd it selfe from the all-seeing eye of his eternall Deity They are not onely our actions and words that are apparent vnto the Almightie Thoughts but the thoughts of our heart whether they be good or euill Thus the LORD sawe Ierusalems thoughts Wicked and he beheld them wicked according to that of the Prophet The Lord knoweth the thoughts of men Psal 94. that they are but vayne or vanitie it selfe Verse 11 Quod ipsae sunt vanitas traiectio And Gen. 6.5 The Lord sawe the imaginations of the thoughts of mans heart euill The thoughts of the heart are like vnto a gadding seruant wheÌ„ he should employ him selfe to his masters busines at home he runneth and rangeth after his own pleasure so when our thoughts should bee attendant to the heart for the seruice of God they are here and there and abroad after their owne vanities nay many marre them Cogitationes vanitatis sic Cal. super ter as foolish parents doe their wanton children by too much cockering and fauouring of them and by giuing them too much liberty without restraint but suffer them to followe their owne lusts winding themselues so much into fauour with vs that they preuayle so far as from an vnchaste imagination the body is carried into an vnchaste action and from a proud an angry thought comes forth many times a blasphemous othe yea they will vrge and presse vs onward vnto euill wee can no sooner shake off a wicked thought but with the Egyptian flye it will light vpon vs againe Genes 6.14 Therefore as God commanded Noah to pitch the Arke within without that no water should get in so shoulde wee pitch the arkes of our soules that no violent and disordered thoughtes might rush in to oppresse vs or as wee hedge our vineyardes from wilde beastes so shoulde we hedge our heartes with the graces of the Spirite from vnruly and vntamed affections not to giue them the least ground of aduantage but to obserue that heauenly principle of an heathen Poet Principiis obsta Withstand beginnings because they may bee compared to Panthers who haue sweete smelles but deuouring mindes and the conceite of a wicked thought may seeme pleasing and delightsome but in the ende it deuoures like a two edged sworde Captains Mat. 8.9 Wee should bee masters of our thoughts as the Centurion was ouer his seruantes that when wee say to a wicked thought Goe it should depart and when to a good thought Come wee should then embrace it But if with deceyte Ios 9.23 like the Gibeonites they get themselues within vs and like hypocrites fayne themselues otherwise then they are let vs with the hoste of Israel set them to hew wood and to draw water employ them to the seruilest and basest duties or rather slay them out of hand lest the Lord slay vs for they be not the actions or words onely of the oppressour adulterer or proud man that shall be punished but he will scatter the proud or any other whatsoeuer in the imaginations of their hearts Cogitationibus cordis ipsorum Luk. 1.51 for our thoughts wee must come to Iudgement Well the Lord heere deales with Ierusalem as a Physicion with his patients who prescribes such a medicine for their maladies that hee would not any corruption should bee left behind whereby they might either seeme lothsome vnto him or deceyue themselues with a vayne hope of securitie when there is no such matter For what though the whole world had iudged well of IerusaleÌ„ or though by any outward ceremonies they had seem'd conformable if still the thoughts of iniquitie had * Pernoctare hospitari murmurare sic enim hebraice significat lingred in their wicked hearts which would haue bene as an inward corruption festering in a wouÌ„d and in the end haue brought greater miserie vpon them Where note Instru âˆ£ ction 1 that when we see any Iudgement ready to fall vpon vs in the matter of our repentance wee must deale with simplicitie and not to dreame of any shift or vayne excuse to beare vs out against any IudgemeÌ„t whatsoeuer we may doe with men yet must we

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

rather then a good conscience in matters of law Is there no swearing and forswearing no prophanation of the Sabboth amongst vs doe not Absaloms adulteries runne for meriments in our age and haue wee not those fitter for the companie of Sodomites then for the societie of Christians and behold yet and yet greater abominations then these Are these the fruits of the Gospel is this the issue and effect that Gods word hath wrought in vs these fortie yeeres haue we answered the Lords expectation in the smallest measure of obedience as hee hath answered our desires in the greatest measure of his mercies Surely no. Oh beloued what then remaines for such vnprofitable fig-trees Cut them downe cut them downe sayth the Lord burne them in the fire So much for the first poynt the person exhorted and the instruetions thereof Nowe followeth the second poynt namely the thing required Wash thine heart from wickednesse THe Prophet doth here touch Ierusalem to the quicke Quid lauandum Fons vita when hee comes to the heart which as Phisicions say is the fountaine of life it is the first thing that liueth and the last thing that dieth in a man The heart is like an Instrument if it bee in tune and well struug Dulce melos it makes a sweete melody but if it bee out of tune all the parts and powers of minde and body are out of course Or as the stone of Scyros Plin. lib. 36. Cap. 17. if it bee cast whole into the water floteth and swimmeth aloft but if it be parted and diuided it sinketh to the bottome so is it with the heart so long as it bee kept whole and vndistracted why it swims and all things runne currant with it but if broken or diuided it sinketh like lead It may bee compared to the apple of a mans eye which will be troubled with a little moate so is the heart tender of it selfe and will bee disquieted with a rebellious affection or looke euen as a steele-glasse is bright and pure yet the breath of ones mouth will dimme it so is the heart a thing in it selfe bright and pure yet are there many wicked and contagious vapours in the soule that dimme and obscure the integritie thereof When God looked downe from heauen Gen. 6.5 Hee saw the wickednesse of man was great on the earth and did God behold but the earth onely surely yes hee tooke a view of mans heart also and there hee found the heart and not the heart onely but the thoughts of the heart and the imaginations of the thoughts the mother her daughters and their children euill and not onely euill but onely euill and cuil continually Aboue all things sayth the Prophet man hath an vnfaythfull heart as deepe as the deepe sea nothing can sound it as wide as the wide world nothing can contain it as large spacious as hell it self who can find it out If a man possessed as much ground as euer the deuil shewed the son of God froÌ„ the high mountaine if hee had the whole world yet could mans heart containe another if he had two worlds in his possessio yet the heart of man would bee casting for a third therefore it is worth the noting that which Philip of MacedoÌ„ is reported to haue obserued in himselfe when by wrastling he had takeÌ„ a fal in the sand and seeing the impression of his body therin was thereby as it seemes by his words brought into consideratioÌ„ that a smal parcell of grouÌ„d in comparison but a spaÌ„ of earth coÌ„tained his body but the whole world were it much wider theÌ„ it is sufficed not his couetous heart Wel whatsoeuer the hart of maÌ„ is I leaue vnto God the searcher of all harts to examine whatsoeuer Philip of Macedons couetous heart was the harts of those which in the time of Noah were swept away with the waters of the floud yet here we find IerusaleÌ„ hath a wicked hart so wicked that vnlesse it bee purified purged and washed with the waters of repentance destructioÌ„ vpon destruction is proclaimed against it verse 20. Wash thine heart from wickednesse Where first of all wee note that our repentance must bee like the repentance of Niniueh it must begin with the King hee must first arise from his throne and throw away his costly robes and couer himselfe with sackcloth and ashes and then proclaime the like to his subiects and inferiors that is to say the heart which sits in the body as a king in his throne and hath all the inferior powers at commaund when Ionas shall denounce iudgemeÌ„ts and the Lords ministers proclaime repentance it must first rouze and raise vp it selfe and when that begins the inferiour parts are easily brought to order therefore sayth the Prophet Wash thine heart from wickednesse not thy face or thy hands or thy feete or thy vpper garments but thy heart O Ierusalem Simile Our hearts may bee compared to the rudder of a ship or the ballance of a clock the ship wee know is a great and an vntoward vessell and if it bee left to it selfe vpon the seas it runnes to a thousand dangers but let the rudder be well guided and the whole bodie thereof with all that belongs therto is directed without hazard so if the heart go aright it goeth not alone but all the parts and powers of the soule and body immediatly follow in the same safetie euen as a clock Simile if the ballance thereof stirre all the other instruments and weights follow in a good course but if that stand still euerie one of the rest goe out of order so let our hearts moue and step forward in the course of Christianitie all the instruments and members of the body will goe onward likewise but if the heart stayes the body stirres not but standing still is the apter to receiue any corruption Well First instruction the instructions that wee learne from hence are diuers first in that wee must beginne with the heart it teacheth vs that true repentance standeth not in outward behauiour in outward ceremonies or in a ciuill kind of life but it must arise from the heart Wee cannot chase wickednesse from our eyes from our hands from our tongues or from our feete if first it bee not chased from the heart for the eye may bee wicked the hand may bee wicked the tongue may bee wicked and the feete wicked but the heart is the seate of wickednesse it is a fountaine of iniquitie the streames wherof ouer-runne the whole body therefore to good purpose is that of Ioel Vena scin datur cordis Ioel 2.13 Rend your hearts and not your garments and turne to the Lord your God because it was the maner of the ancient times when any were possessed with griefe and discontent to rend their garments manifesting by their outward behauiour their inward sorrow as in the example of Dauid for Saul 2. Sam. 1.11 and for his sonne Absalom

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