Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	lord_n	see_v	3,711	5	3.5921	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

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

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

Selected quad for the lemma: cause_n

Text snippets containing the quad