Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	heart_n	love_v	sin_n	9,337	5	4.8347	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13205	Englands first and second summons Two sermons preached at Paules Crosse, the one the third of Ianuarie 1612; the other the fifth of Februarie, 1615. By Thomas Sutton Batchelour of Diuinitie, then fellow of Queenes Colledge in Oxford, and now preacher at Saint Mary Oueries in Southwarke.	Sutton, Thomas, 1585-1623.	1616 (1616)	STC 23502; ESTC S105186	67,811	260

it we would be lotheto bestow our loue vpon him that should practise treason against the Crown and yet we loue our sin which is more treacherous we would be loath to see our Land inuaded by forraine enemies that were stronger then wee and yet wee keepe our sin at home which is more dangerous surely our eies would sink into their holes and our haires start froÌ„ of our heads and our hearts would breake in sunder within our sides if euer we shold heare of the subuersioÌ„ of our State of the sacking of our Kingdome of the downefall of our Churches of the burning of our houses and Cities ouer our heads of the eclipfe and darkening of the Gospel amongst vs and yet alas our sins are stirring the ashes blowing the coles and putting oyle to the flame of Gods displeasure and how shall we quench it we must quench it by a flood of teares by watery eies by bleeding hearts by pensiue soules wee must quench it by making oureies fountains our heads springs our hearts riuers of teares nay let vs euen turne our fountaine of teares into a streame and our streame of teares into a floud our floud of teares into an Ocean and let that Ocean be bottomles that spring boundlesse and that fountain of teares neuer be dried vp that God may be pleased to heale our Land which he hath shaken to renew our hopes which hee hath crossed to turne away the iudgement which hee hath threatned to crowne vs with those myriads of blessings which he hath promised and amongst all these thy blessings write downe these particular by name Crown our gracious Soueraigne and this Kingdome with immortall happinesse let the Scepter neuer depart from his seed let none of his seed euer depart away from thee weaken the wals of Babel continue the light of thy holy Gospell blesse our friends conuert or else confound or infatuate ourfoes kindle our zeale soften our hearts heale our fores pardon our sinnes saue our soules at the last day for thy Son Christ Iesus his sake FINIS Englands SECOND SVMMONS A Sermon Preached at Paules Crosse the 5. of February Anno Domini 1615. By THOMAS SVTTON Batchelour of Diuinity then Fellow of Queenes Colledge in Oxford and now Preacher at S. Mary Oueries The second Impression Perused and Corrected by the Authour REV. 3.19 Be zealous and repent LONDON Printed by NICHOLAS OKES for MATTHEVV LAVV and are to bee sold at his shop in Pauls Church-yard at the Signe of the Fox 1616. ENGLANDS SECOND Summons REV. 3.15.16 I know thy workes that thou art neither cold nor hote I would thou werest either cold or hote Therefore because thou art luke-warme and neither cold nor hote it will come to passe that I shall spue thee out of my mouth THIS whole chapter containes in it three Epistles endited by God in the consistory of Heauen sent by his faithfull seruant Iohn vnto three famous Churches of Asia Euery Epistle may be broken into foure quarters The first an Exordium or entrance The second a generall proposition The third a narration The fourth an Epilogue or conclusion My Text is part of the last Epistle directed to the Church of Laodicea whose Exordium or entrance is set downe in the 14 verse wherein I note First the party to whom this Epistle was directed it is the Angell of the Church of Laodicea Secondly the party greeting or sending it is Amen God blessed for euer The Proposition in the 15 verse I know thy workes The Natration from the 15. verse to the 22. The Epilogue and closure verse the last In the narration I discouer foure particulars First I find her checkt and reprehended for her luke-warmenesse vers 15. Secondly I finde her chid and threatned verse sixteene Thirdly I heare here her exhorted to more heate and seruencie in zeale vers 19. Lastly I see her intreated and allured by a gracious promise verse 20. And surely this sicknesse of Laodicea was a sicknesse vnto death seeing the most soueraigne sprigs of balm which the Phisition could find in al Gilead were not sufficient to asswage her griefe or mittigate her pain If you long to see the breaking vp of my Text into smaller fractions In it you may obserue First a prerogatiue royall appropriated onely vnto God I know thy workes Secondly the deplored estate of these Laodiceans wherein you haue First the crime which was obiected Thou art neither hote nor cold Secondly the aggrauation of the crime by comparing Luke-warmenesse in religion with another sin damnable in it selfe yet pardonable in respect of this Would God thou werest either hote or cold Thirdly the sentence of malediction which hee passed vpon them Therefore I will spue thee out of my mouth And thus haue I briefly and coursely made my first draught whereby you may guesse at the limbes and gather the proportion of my whole discourse Now if God shall continue his gracious assistance and you your christian attention I shall imploy my best end euours for this modell of time to expresse the perfect feature of euerie member beginning with that prerogatiue royall which none can iustly clayme but GOD. I know thy workes as if in fuller tearmes hee had spoken thus thou doest but feede thy selfe with vaine and fruitlesse hopes thou thinkest thou hast done me good seruice by kneeling in my house and hearing of my word and by a tolerable care in the outward obseruance of my Lawes but for thy loue thou hast espoused that vnto the world for thine affection thou hast wedded that vnto thine Herodias for thy zeale thou hast enflamed that with the loue of thy owne wanton Dalilah thou bowest in mine house but thou worshippest Rimmon thou professest my name but thou seruest thine owne belly thou runnest for a Crowne but thou lookest backe like Atalanta and reachest at those balls of Gold which the Diuell like a craftie Hippomenes hath scattered in the way In the time of peace thou lookest faire like the Curtaines of Salomon or the Apples of Sodome but if I nurture thee neuer so lightly with my rodde of correction I finde thee blacke as Kedar and rotten as the Clay in the depth of winter thou prayest that my name may be hallowed but thou swearest rashly and thou thinkest I he are thee not thou committest adulterie with all thy louers and thou thinkest that the night and the darkenesse shall be a Canopie to hide thee that I see thee not thou grindest the faces of the poore for whom I died thou vnderminest the little Church which I haue planted and thou thinkest that I know it not but alasse for thee the strength of thy witte hath encreased thy sinne for there is not a thought so secret but I can tell it not a cabbin so retired but I am in it no closet so secure but I can open it nor no worke so cunningly contriued and wrought but I shall know it When thou drawest the curtaines to commit adultery

ENGLANDS First and Second SVMMONS Two Sermons Preached at Paules Crosse the one the third of Ianuarie 1612 The other the fifth of Februarie 1615. By THOMAS SVTTON Batchelour of Diuinitie then fellow of Queenes Colledge in Oxford and now Preacher at Saint Mary Oueries in Southwarke The second Impression Perused and Corrected by the Authour MICAH 6.2 Heare yee Mountaines the Lords quarrell for the Lord hath a quarrell against his people and hee will pleade with Israel LONDON Printed by NICHOLAS OKES for MATHEVV LAVV and are to bee sold at his Shop in Pauls Church-yard at the Signe of the Fox 1616. TO THE RIGHT WORSHIPFVLL MAISTER Doctour AIRAY Prouost of Queenes Colledge in Oxford all felicitie both in this world and in the world to come RJght Worshipfull you may iustly maruell what importunity might bring my impolished Meditations so quickly to the Presse but being much against my will enforced to let them try their fortune in the world why I should bequeath them to your protection no man needs to wonder considering the many encouragements and continuall kindnesses which I haue receiued from you vnto whose fauour next vnder God I ascribe the greatest part of my wel-being since first I came vnder your gouernement I know well you haue many learned Scribes in that Naioth whereof God hath made you the chiefe Seer more worthie to haue shewne their forwardnesse in this kinde then my selfe who can leaue more learning for the gleaning then my whole vintage For I am but one of the least and lowest amongst all the sons of my mother yet seeing you may iustly challenge the same interest in mee which Paul did in Philemon Thou owest vnto me thy owne selfe I am willing to discharge some part of my debt if you shall allow of this coine and impression for currant and yet euen in this shall J runne farther vpon the old score as being rather in your debt for your kinde receiuing of it then out of your debt by repaying so slender thankes J know that the least Sabboth daies iourney of your owne is more worth then any whole yeares paines of mine Yet am I confident you will both consider my yeares which are but few and the time J had which was but short and my many other occurrences wherewith in the meane time I was interrupted and then accept of this for tryall as if it were the extract of some purer and better wit The Lord prosper your daies direct your heart and blesse all your labours to the glorie of his Name and the good of his Church From Queenes Colledge in Oxford Yours in all duty and seruice Thomas Sutton ENGLANDS Summons HOSEA 4.1.2.3 Heare the word of the Lord yee children of Israel for the Lord hath a controuersie with the inhabitants of the Land because there is no truth nor mercy nor knowledge of God in the Land By swearing and lying and killing and stealing and whooring c. THis whole Chapter is parcell of a Sermon penned by Hosea the sonne of Beeri containing in it a sharpe and bitter inuectiue against Israel falling of it selfe into two faire and goodly channels The one an accusation of the men of Israel for their crimson sins from the first vnto the fifteenth verse The other a kind and gentle admonition to the men of Iudah to forbeare the dangerous paths of sinne wherein her sister Israel had wearied her selfe in the remnant of the Chapter The accusation is laid downe in a legall and iudiciall manner of proceeding wherein the Israelites are summoned to appeare at the bar and tribunall of Gods iudgements there to answere vnto such capitall offences as there should bee obiected and laid vnto their charge it containes in it foure seuerall bils of inditement and after plaine and euident conuiction foure seuerall iudgements against them the first bill is contained in the two first verses where they stand indited of want of truth want of mercie c. and the iudgement for those sins is annexed verse the third Therefore the Land shal mourne The second bill is contained in the fourth verse where they are accused of two notorious and inexpiable crimes the one they would endure no reproofe they were impatient of wholesome admonition the other they would not stick to reuile the messengers of God and the sentence of the Iudge against this sin is annexed verse the fifth Therefore shall they fall in that day The third bill is contained in the seuenth vers where saith Zanchius they are accused of palpable and grosse vnthankfulnesse for looke how fast soeuer the Lord heaped his blessings vpon their bodies so fast theÌ„selues heaped a dead weight of sinne vpon their owne soules and the iudgement for this sin is annexed in the end and closure of the same verse Therefore will I turne their glorie into their shame The fourth and last bill is contained in the twelfth verse where they are accused of spirituall whoredom and the iudgement for this sin is annexed at the foureteenth verse Therefore I will not visite your daughters when they are harlots nor your spouses when they are whoores Of all which there is onely one inditement and one iudgement comprized in the words wee haue in hand So that the limbes and members of the Text must needs be two The one Gods legall proceeding with Israel The other his verdict and stroake of iudgement In Gods proceeding I obserue first the summons Heare the word of the Lord. Secondly the reason of the Summons it was to debate and decide a Controuersie Thirdly the parties who stood at variance and these as vnequally matched as euer were earth and heauen strength and weakenesse or the great Beemoth and the silliest worme that creepeth in the chinkes of the earth It was God and Israel God both Iudge and Plaintiffe himselfe Israel the weake and poore defendant Fourthly the sinnes whereof they are accused and these are either priuatiue in the first or positiue in the second verse The priuatiue sins are three wherof two concerne their neighbours The first want of Truth The second want of Mercy The third respected God himselfe There was no knowledge in the Land The positiue sinnes are fiue Swearing Lying Killing Stealing Whooring and euery of these aggrauated from two circumstances in the text First from the eagarnesse and violence of their affection in the pursuit of them for They brake out Perruperunt omnia repagula quibus contineri solent homines Ã peccando there was neither loue nor shame neither awe of Gods maiesty nor the dread of his punishments that could restraine or keepe them backe from gruing head and reines vnto all bloudy and crying sins Secondly from the vninterrupted course and continued practise of their sinning Bloud touched bloud euery little cottaage became Aceldema a field of bloud Finis vnius peccati gradus futuri so soone as euer they had wearied themselues with one of these sinnes they posted with precipitant and winged hast without all intermission of

forgot himselfe when he commands that vpon no tearmes that vpon no conditions we should make sale of truth Pro. 23. If any lie might merit or pleade not guilty then surely it should be such a one as maketh for the defence and encrease of Gods glory and honor yet euen this lie also deserues an Anathema from the 13 of Iob v. 7.9 will you lie for Gods defence Is it well that one should make a lie for him The modell of time will not abide any profuse or large discourse I therefore epitomize and contract my larger meditations into this briefe summe The pernicious lie which is of malice as it hath no father but the diuell so hath it no other PatroÌ„ to defend it the lie for sport and merriment wee haue already disabled and the ground of the officious lie is but a quick-sand vnable to support such a weighty sin For say thou lie to helpe thy neighbour at a dead lift perhaps to saue his life a thing that God coÌ„mands this is but a weak supporter for euen in this thou dost thy selfe more hurt then thou canst doe thy neighbour good Nisi fiat iustis rectis medijs P. Martyr de mendacio saith Martyr vnlesse it be done by lawfull and warrantable means Say thou intend the benefit of the Church and by consequeÌ„t Gods greater glory yet S. Paul will schoole thee better Rom. 6.1 Thou maist not giue way to the smallest euil in hope of the greater good to follow thereupoÌ„ If it be obiected that the Egiptian midwiues lied and God blessed them I answer that God blessed them not for the lie but for their faith that wrought in theÌ„ by loue If it be said that Abraham lied to Pharao and to Abimelech I answer it is more then can be prooued Indeed he said that Sarah was his sister it was true for they were the children of the same father but not of the same mother as Abraham himselfe expounds his owne meaning Ge. 20.12 but he neuer denied that shee was his wife Non petit Abraham vt Sarah mentiatur saith Iunius Abraham desired her not to lie what then S. August in his 22. booke against Faustus the Maniche Aug. contra Faust Manic lib. 22. answeres it thus Veritatem voluit celari non mendacium dici he bid her not speake a word but truth and yet be warie that she tolde not all that shee knew Ã nemine enim id exigitur vt totum depromat quod nouit Phar ao could not bind them to reueale the whole truth saith Martyr in assoyling of this doubt If it bee said that Iacob lyed when hee told his father that he was his elder sonne Esau Aquinas answereth secunda secundae quaest 110. Artic. 3. Aquinus 2. a. 2. ae q. 110. Art 3. that the saying was mysticall not vntrue as if he should haue said I am the elder by grace or thus it was Prophetical to shew a mysterie Quod minor populus hoc est Gentium substituendus esset in locum primogeniti hoc est Iudaeorum By Esau he meant the Iews by himselfe the Gentiles and his purpose was to signifie that howsoeuer the Iewes were Gods first borne yet they should bee cast off and the Gentiles who were the yonger brethren were they to whom the blessing and the inheritance did belong But I will dwell no longer on this point The closure is this Si quando loquuti sunt vt homines peccasse non diffitebimur P. Martyr in locis com de mendacio If they speake these things as men they erred and we denie it not Sin verÃ³ afflatu Dei mirabimur eâ—rum dicta sed in exemplum non trahemus If these things were spoken by the motion and direction of Gods Spirit wee will stand in admiration of the wisedome of God yet dare wee not make this practise a patterne for vs to imitate but for all lies we will make bold there to include them where the day of iudgement without repeÌ„tance will be sure to finde them euen in the Catalogue amidst the bedrole of our sinnes Set a watch therefore before thy mouth and keep the dore of thy lips that thou vtter not a lie set lock key vpon thy eares that thou entertaine not the voyce of him that telleth a lie For as he that telleth the lie hath the diuel in his tongue so he that heareth the lie hath the deuill in his eare and quickly it creeps in at the eare that wil neuer out of the heart while thy breath is in thee The time hath already commanded me to take my work out of the Loomes and to let the other three sins remaine vntouched would God they were also left vnpractised nay it were wel if they were not also professed amongst you This beloued this is the only thing that we the Ministers Ã²f God who come here to spend our breath would gladly beg this onley is the thing that wee would faine beseech with all the bowels of our affectioÌ„s with our eyes watring with our flesh shaking with our hearts bleeding with our soules mourning with al the strings of our hearts enlarged towards you that you would not suffer these sins to dwell amongst you that now at length you would draw your swords against sinne which at euery corner besiegeth your Citie before it beginne to batter your wals It is a crastie Sinon you cannot lodge it within your gates but with feare and danger of your liues it is a conuicted rebell against heaueÌ„ you may not harbour it it is a professed traitor against the peace and quiet of your Land you cannot entertaine it without suspition of high treason both against our blessed Sauiour our gracious Soueraigne Alas beloued how long how long shall the Preacher cry that sin is more to bee feared then any treason and yet we practise it How long shall the Preacher cry that sin is the onely Troyan-horse whose womb can command a bloudy Armado armed with cruelty and rage to work our ouerthrow and yet we entertaine and welcome it how long shall the Preacher cry in our streets and wring it in your eares that sin is the onely make-bate betwixt God and vs yet wee are in league and compact with it How long shal the Preacher proclaime this truth that our Land will neuer bee rid of Priests and Iesuites the little Foxes that hinder the growth of the Gospel til first we haue cried down our sin and yet we will not leaue it how long shall the Preacher cry nay weary the strings of his tongue and weary his sides and breake the veines and the pipes of his heart with crying that the sin of our Land that the sinne of our people and the vnthankfulnesse of our Nation hath taken away the glory and the mirrour of Princes the staffe of our comfort the ioy of our heart and the hope of our Land and yet we dandle it on our knees and yet wee foster

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