Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	full_a	lord_n	psal_n	2,435	5	7.5110	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19953	Gods mercies and Ierusalems miseries A sermon preached at Pauls Crosse, the 25. of Iune. 1609. By Lancelot Dawes, Master of Arts and fellow of Queenes Colledge in Oxford.	Dawes, Lancelot, 1580-1653.	1609 (1609)	STC 6388; ESTC S109409	43,755	146

then any whatsoeuer Iustin lib. 18. That Tyrian proued the wisest in the end who hauing concluded in the Euening with his fellowes that hee which could first in the next morning behold the Sun which they worshipped as a God should bee King looked not toward the East where hee riseth but towards the westerne mountaines where his rayes did first appeare We will follow his Example and seeing we cannot seeke into the fountaine at which the Cherubs did couer their faces let vs behold it in the mountaines that is the Prophetes and Apostles Hierom. lib. 110. CommeÌ„t in Ezech. as Ierome expounds the word or the mountaines that is the creatures and works of God in all which it doth most clearely shine there is no worke of God in al which there doth not appeare such manifest Characters of his mercy that he which runneth may reade them Those benefites in tended towards his children as namely Election before all time creation in the beginning of time Vocation Redemption Iustification in the fulnes of time Glorification after all time c. To proue them to bee so many riuers of the bottomles Ocean of Gods neuer dying mercy it were but to busie my selfe about a principle which I hope none of you will call into question Gods almighty power is manifested vnto vs in that hee hath created the world of nothing p Psal 33.6 and made all the hoast of heauen by the breath of his mouth and it is a property in describing of which Gods Secretaries do striue to be eloquent Iob to shew it saith that q Iob. 9. he spreadeth out the heauens like a Canopie and walketh vpon the the height of the Sea that he maketh the starres Arcturus and Orion and Pleiades and the climates of the South Elihu sets it forth vnder Benoth whose taile is like a Cedar r Iob. 40. and his bones like staues of brasse yet the Lord leadeth him whither soeuer hee will and vnder Leuiathan which makes the depth to boile like a pot and the sea like a pot of ointment and yet the Lord can put a hooke in his nose and pearce his iawes with an Angle Dauid to shew it sayth that hee maketh the mountaines to skippe like Rammes and the little hils like young sheepe Psalm 114. I say to expresse it sayth that Å¿ Isa 40. all nations before him are as a droppe of a bucket and are counted as the dust of the ballance that he taketh away the Isles as a little dust that hee hath measured the waters in his fist counted heauen with a span comprehended the dust of the earth in a measure and weighed the mountaines in a weight and the hilles in a ballance and yet his mercy goeth beyond his power in that his omnipotency hath made nothing but what his mercy moued him to create and it comes after too in preseruing and guiding and protecting by his heauenly prouidence a branch of his mercy whatsoeuer his powerfull hand hath made if hee should but once stoppe the influence of his mercy al the works of his hands should presently bee annihilated t Psal 33.5 The earth is full of the mercies of the Lord sayth the Psalmist hee sayth not the heauens sayth Austen Quia non indigent misericordia vbi est nulla miseria they needed no mercy where there is no miserie Augustin in illum locum and yet in another place hee addeth the heauens to thy truth an other of his attributes goeth vnto the clouds there it stayeth but thy mercy goeth further Psal 14.5.9 it reacheth vnto the heauens in fewer wordes It is ouer all his works But my text leades me to entreat of his mercy as it hath reference vnto his iustice where you shall find that of two infinites one doth infinitely surpasse an other to bee called a mercifull God and the father of mercy is a title wherein God especially delighteth but he is almost neuer called the God of iudgement heare how hee proclaimeth himselfe The Lord the Lord strong there is one Epithite of his power mercifull gratious slow to anger aboundant in goodnesse and truth reseruing mercy for thousands forgiuing iniquity and transgression and sinne there are sixe of his mercy Then comes his iustice in punishing of offences not making the wicked innocent visiting the iniquity of the Fathers vpon the children vnto the third and fourth generation there he confines his iustice hee sayth vnto vs as he doth vnto the seas in Iob (w) Iob. 38.11 Hither shalt thou goe and thou shalt goe no further here shalt thou stay thy raging waues it shall not passe the fourth generation and that is more then Ordinarie if it come so farre it is but at a high spring Exo. 20.5.6 vpon such as hate him but his mercy followes like a boundlesse Ocean vpon thousandes of those that loue him Nay the Prophet tels vs that to punish is with God a rare extraordinary work x Esa 28.21 The Lord sayth he shall stand as in as in mount Perazim he shall be angry as in the valley of Gibeon that hee may doe his worke his strange worke and bring to passe his act his strange act This is an act of iudgement where you see that to punish with him is an vncouth and strange worke an acte indeed vnto which without compulsion of iustice hee could not be drawne hee is more loath to put out his hand for to inflict a iudgement then euer was Octauius to subscribe his name to the execution of any publike offender whose vsuall speech was this Sueton. Vtinam nescirem literas I would to God I could not write How oft doth miserable man offend against his maker surely if the iust man fall seuen times then the wicked falleth seuenty times seauen times yet hee maketh his Sunne to shine vpon them both he makes his rain to fall vpon them both still almost hee containeth the sword of his iustice within the sheath of his mercy if in case hee bee enforced to draw it hee is as it were touched with a feeling of that which the wicked suffer heare himselfe speak Therefore thus sayeth the Lord of hoastes Isa 1.24 the holy one of Israel ah I will ease me of mine aduersaries and auenge mee of mine enemies it is a kind of ease to be auenged of thine enemie and therefore God when the Iewes continue still to prouoke him to his face will ease himselfe by inflicting his iudgements vpon them I will ease me of mine enemies but it comes with an ah or alas it is paine and griefe to him hee is wounded to the very heart his bowels are rowled and turned within him a few teares might haue made him sheath his sworde and deferre his punishments the history of Ahab will proue as much who was one that had solde himselfe to worke wickednes that prouoked the Lord God more then all the Kings of Israel that were

anger slow to reuenge Esau that was borne red f Gen. 25 25. and rough God disinherited as a Monster and no true Child of his but smooth Iacob hee acknowledged to be his Sonne The child of wrath is no Sonne vnto the God of mercy How often doest thou sinne against thy God By thy blasphemous oathes thou tearest him by thy hypocriticall holinesse thou mockest him by thy vncleannesse thou polutest him by thy arrogant pride thou disdainest him and spittest in his face The least trespasse that thou committest against him is no lesse then treason against his royall person and doth God for euery offence vn-sheath his sword against thee Si quoties peccant homines sua fulmina mittat Iupiter c. If God should in iudgement punish euery sinne vpon the offendor where should wretchedman be now when God writeth thy sinnes in dust wilt thou write thy Brothers in Marble When he forgiueth thee ten thousand tallents wilt not thou forgiue thy Brother an hundreth pence If thou wilt be indeede his Sonne bee like vnto him be pittifull tender-harted full of mercy and compassion if thou bee angry beware that thou sinne not Eph. 4.26 by speedy reuenge if thy wrath bee conceiued in the morning and perchance increase his heate with the Sunne till mid-day yet let it settle with the Sunne at afternoone and set with it at night 1. Kings 3. Let not the Sunne goe downe vpon thy wrath if its conception bee in the night vse it as the harlot vsed her child smother it in thy bed make it like the vntimely fruite of a woman which perisheth before it see the Sun Psal to this purpose remember that the Citizens of this Ierusalem are at vnity amongst themselus the stones of this temple are fast coupled and linked together the members of this Body as they are vnited in one head with the nerues of a iustifying faith So are they knit in one heart with the Arteries of loue The branches of this Vine as they are vnited with the boale froÌ„ whence they receiue nutriment so haue they certaine tendrels whereby they are fastned and linked one to another Now if without compassion thou seekest thy brothers hurt thou dost as it were deuide Christ thou pullest a stone out of this Temple thou breakest a branch from this Vine AEneid 3. nay more then so thou cuttest the Vine it selfe Virgill tells vs that when Aeneas was pulling a bough from a mirtle tree to shadow his sacrifice their issued drops of blood from the boale trickling downe vnto the ground at length he heard a voice crying vnto him thus Quid miserum AEnea laceras iam parce sepulto parce pias scelerare manus the Poet tels vs that it was the blood of Polydorus Priamus his sonne which cryed for vengeance against Polymnestor the Thracian King which had slaine him in like maner wheÌ„soeuer thou seekest the ouerthrow of thy Christian Brother and hast a desire to reuenge thy selfe of him as hee had to pull a bough from the Tree thinke that it is not the branches but the Vine thou seekest to cutte downe Thinke that Christ will count this indignitie done to his members as it were done to himselfe Thinke that thou hearest him cry vnto thee after this maner iam parce sepulto parce tuas scelerare manus imbrue not thy hands in my blood haud cruor hic de stipite manat it is not the branches thou fightest against Iude. 9.5 Nam Polydorus ego I am Iesus whom thou persecutest Titus 9.5 I am now come neare to a point which I haue pressed heretofore in the other publique place of this citie At the Spittle therfore I proceede no further but turne aside to my second generall point obserued in this verse which was Ierusalems misery The Tree is very fruitfull and I am but a passenger and therefore must be contented to pull two or three clusters which I conceiued to be the ripest and the readiest to part with the boughes which when I haue commended to your seuerall castes I will commit you to God First the Paucity of true professors if ye can find a man or if there be any Secondly the place where In Ierusalem Thirdly that God will bring his iudgments vpon her because of her wickednesse not expressed but necessarily vnderstood From these three I collect three propositions from the first Gods flocke militant may consist of a small number from the second There is no particular place so priuiledged but that it may reuolt and fall from God from the third No place is so strong nor City so fenced but the sinnes of the people will bring it to ruine Of these three in order Gods holy spirit directing me and first of the first God made all the world PropositioÌ„ and therefore it is great reason that he should haue it all to himselfe yea and hee challengeth it as his owne right c Hag. 2.8 The Golde is his and the siluer is his and all the beasts of the fielde are his and so are the cattell vpon a thousand hils and the heauens are his for they are his Throne and the earth is his for it is his footestoole and the reprobate are his Psal Act. 749 Ierem. 25 for Nebuchadnezzer is his seruant and as Iuda is his so is Moab likewise but in an other kind of seruice in a word The earth is the Lordes and all that therein is Psal 24. the compasse of the worlde and all that dwell therein but not in that property which is now ment for that belongs onely vnto men and yet not vnto all but to a few which are appointed to be hâ—yres of saluation Heb. 1.14 God made all men so that they are all his sonnes by creation but hee ordained not all to life so that there is but a remnant which are his sonnes by adoption our first Father did eate such a sowre grape as did set all his childrens teeth on edge by transgressing Gods commandement he lost his birth-right and was shut out of Paradise by committing treason against his Lord and King Gen. 3. his bloud was stained and all his children were made vncapable of their fathers inheritance but God who is rightly tearmed the Father of all mercy 2. Cor. 1.3 God of all consolation as he purposed to shew his iustice in punishing the greater part of such as so greeuously incurred his displeasure so on the contrary side it was his good pleasure to shew his mercy in sauing of some though they deserued as great a degree of punishment as the other and therefore it is a Parliament holden before all times it was enacted that the naturall sonne of God the second person in the Trinity should in the fulnes of time take vpon him mans flesh and suffer for our transgressions and gather a certaine number out of that Masse of corruption Austin wherein all mankind lay these be they

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