Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	keep_v	zeal_n	zealous_a	46	3	9.3153	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17916	Lachrimæ: or lamentations over the dead wherin is described the earnest zeale of the godly, in mourning for the sins of the people, who are dead in trespasses and sinnes. By Nathanael Cannon, minister and preacher of the word at Hurley, in Berkshire.	Cannon, Nathanael, 1581 or 2-1664.	1616 (1616)	STC 4577; ESTC S113390	19,337	64

in punishing those who committed whoredome in the hoast a proofe of like nature wee haue out of the 2. of Kings chap 10. v. 16. where God commendes the zeale of Iehu in that hee did execute the will of God which was that none of Ahabs house should bee left aliue because hee had wrought such wickednesse in the sight of the Lord. And to the same purpose is that commanded in the thirteenth chapter of Deuteronomie vers 6. If thy brother the sonne of thy mother or thy wife that lieth in thy bosome shall perswade thee and entice thee vnto idolatry then shal thy hand be vpon them and thy eye shall not pitie them for I am the Lord. Now wherfore the Lord requireth our zeale in punishing sinne may easily appeere Reasons 1. Reason Because hee is a iealous God and plagueth the sinner vnto the third and fourth generation now as the Lord doth this himselfe so doth he require that those who are as Gods Psal 82.6 shall doe the like 2. Reason He that hath power from God to punish sinne and doth it not hee doth conclude two things against God himselfe the one that God was not wise enough in the making of that punishment and therefore man in forbearing will take vpon him to be wiser then God The other thing that hee concludes against God is that God is too seuere and therefore man wil somtimes spare where God would haue him punish and herein man will take vpon him to be more mercifull then God himselfe But let the first that wil be wiser then God remember Ahitophel who when God will preserue his Dauid yet this man will take vpoÌ„ him to giue counsell against him but God confounded Ahitophels wisdome so will he do theirs Secondly he that wil be more mercifull then God let him remember Saul who for sparing Agag and the fatlings whom God would haue had destroyed had his kingdomerent from him yea that which was worth ten thousand kingdomes God tooke his holy spirit from him 3. Reason He that spareth punishing offenders brings the vengeance vpon his owne head as Ely did 1 Sam. 3.13 because he would not correct his children therefore God plagued him Now followeth the priuate punishment which I mentioned and that is to bee inflicted vpon our selues not in the course of Popish penance by wearing hairie shirts by whipping our selues or with the Baalites by cutting or lancing our owne flesh not by going barefoote vpon craggie rockes or Hermite like by betaking vs to cels but by mortifying the flesh by bringing downe the body by that sorrow which is neuer to be sorrowed for because it causeth repentance vnto saluation 2. cor 7. vers 10. And this is that which the Apostle speakes of in the eleuenth verse of that chapter Behold saith he what zeale this sorrow hath wrought in you yea saith hee behold what reuenge it hath wrought in you that you haue punished sinne in your selues by fasting and prayer that it had no opportunitie to hold vp a scepter within you and this euery man also ought to doe according to the rule of Christ If thine eye offend plucke it out if thy hand offend cut it off that is auoide those sins hereafter that haue come through thine eyes or thy hands and so shalt thou be said to obserue a godly discipline and to keepe as it were a house of correction for thy vnrulie members And this may suffice for the second branch of our zeale that hee who hath Gods spirit must be zealous for Gods glory in the punishing of sinne publikely vpon others if hee haue thereunto a calling and priuately vpon himselfe if there be cause requiring 3. Degree of Zeale is for the reproofe of sinne where the Lord expects not onely a weeping eye and a resisting hand but also that there bee an open mouth against it for as in the proposing of a question our silence may inferre a consent so in the course of sinne our daintinesse of speaking against it may seeme to yeeld approbation vnto it Therefore God requires a zealous affection in his children for the reproofe taking down of them that are growne hardie in a course of sinne Our God doth this in the 50. Psalme vers 18. When thou seest a theefe thou art partaker with him thou sittest also and speakest against thy brother yea and hast slandred thine owne mothers sonne these were fearfull sinnes now what will God doe will hee hold his peace will he stop his eares and winke with his eyes as maÌ„ doth many times no verily These things thou hast done but I will reproue thee and set before thee the things that thou hast done How excellently also doth our Apostle confirme this in the 5. chap. to the Ephesians the eleuenth verse where he cautioneth the children of God to take heed of sinne as of a thing that would separate vs from God Haue therefore no fellowship with the vnfruitfull workes of darkenesse but rather reproue them And it is the charge that Paul giues Timothy 2. Tim. chap. 4. vers 1. I charge thee before God and before Iesus Christ that shall iudge both quicke and dead that thou exhort reproue rebuke c. It was the commendation of the Church of Ephesus Reuelat. chap. 2. vers 2. in that shee could not beare with them which were euill but must needs reproue reprehend it and the reasons are at hand Reasons 1. Reason Because heereby thou mayest gaine thy brother as Salomon speakes Prou. 17.10 A reproofe entreth more into him that hath vnderstanding then an hundred stripes into a foole 2. Reason By rebuking of one many may be bettered which makes the Apostle to vrge reproofe of sinne euen for this cause Them that sinne saith he rebuke openly that the rest may feare 1. Tim. chap. 5. vers 20. 3. Reason When Christ comes in iudgement he comes to this end To rebuke the world of sinne Ioh. chap. 16. vers 8. Therfore his holy ones before his comming must bee his mouth as it were and shew that if by his Ministers and seruants they will not now be reproued heereafter they must bee condemned when Christ comes to reproue the world of sinne Obiect But it may bee obiected after this manner I shall bee counted a busie-body and euery one will hate me what need I runne into these inconueniences Answ Indeed Ieremy found the truth of this for he complaineth that euery man hated him and what had hee done to deserue this onely told them the truth reproued them boldly for their sinnes Ier. chap. 15. vers 10. and Salomon foretelleth the same Pro. chap. 9. vers 8. Reproue a scorner and he will hate thee yet notwithstanding thy mouth must not be sealed vp as for the world though it hate vs yet our comfort is that God hath ouercome the world and therefore to satisfie those particulars of being busie and intermedling in other mens matters that the world will say doth not concerne vs take

zeale it is in Gods cause it is not a fantasticall passion as is many times amongst carnall men who are often dround in teares for worldly losses or else haue tickling affections for earthly delights but this is sound and substantiall for Gods glory It is with the heart of Gods child as it was with the Altar of the Lord Leuit. 6.13 That Altar must neuer be without fier no more must the heart of Gods child bee without burning affections for Gods glory but still the sparkles must flie vpwards and still the heart must be on fire either reioycing in that God is praised or else lamenting when God is dishonoured from whence we are taught a most excellent and powerfull doctrine viz. Doct. 1. Whosoeuer hath Gods spirit must be zealous for Gods glory It was a great reproch vnto the Church of Sardis Reuel 3. vers 1. in that shee had a name to liue and yet was dead dead in sense dead in feeling wanting as it were the quickening spirit and feeling such a stupified conscience as if there were an vtter decay of grace within her it is like in those men who haue liuing bodies but dead soules vnto whom zeale hath alwaies been such a stranger that they neuer knew what the lifting vp of the heart meant But if we looke vpon Dauid wee shall finde that the spirit worketh within him and like a floud will not be contained but his outward actions shall make good his inward affections hee is truly zealous for Gods glory Now to the intent that wee may truly conceiue what this zeale is that must shew it selfe in the hearts of all them that feare God I will first of all draw forth some definition thereof afterwards I will shew in how many parts it may be said to consist and those parts shall bee proued from the fountaine of sacred Scriptures and last of all I will descend vnto vses as shall bee necessarie for our edification Definition of zeale Zeale is a feruent and burning affection in the hearts of Gods chosen earnestly following and louing those things that make for Gods glory but hating and detesting sin which doth the contrary This definition may be proued being grounded vpon the Scripture For the first branch of it that it is a burning affectioÌ„ within vs for the glory of God we see it proued from the 24. of Luke vers 32. Did not our hearts burne within vs when he expounded the Scriptures say they who were going to Emmaus Christ appearing vnto them but not making himselfe knowne doth open vnto them expound vnto them the word of God wherat they reioyce exceedingly For the other branch that it is a hating detesting of all vnrighteousnesse it is proued in the 139. Psal vers 21. Doe not I hate them O Lord that hate thee and doth not my soule earnestly contend with them that rise vp against thee Thus you see the Scriptures doe confirme the definition now for the parts whereon it may bee said to consist Zeale doth consist on foure parts or points 1 In lamenting of sinne 2 In punishing sinne 3 In reprouing sinne 4 In auoiding sinne Now you shall see me returne to the doctrine and proue that whosoeuer hath Gods spirit is zealous in all these First for the lamenting of sinne according as Dauid doth here whose eyes gush out with water wee finde that weeping Prophet Ieremie to doe the like Chap. 9. vers 1. When he saw all Israel to be out of course the Princes the Priests and the people O saith hee that my head were a well of water and my eyes a fountaine of teares that I might lament the sinnes of this people Our Sauiour Christ also confirmeth it in the 19. of Luke vers 41. When he came neere vnto that sinfull Citie of Hierusalem he shead teares ouer it lamenting their wickednesse and the hardnes of their hearts a most pregnant proofe whereof wee haue likewise in the passage betweene Hazael and Elisha 2. King â—â—â—p 8. vers 12. When Hazael had done his message and receiued his answere the Prophet lookt and lookt vpon him at length fell a weeping why weepest thou saith Hazael to Elisha I weepe saith he to thinke what wickednesse thou shalt commit and to thinke vpon the euill that thou shalt doe vnto Israel this affection we find in many of Gods children who many times turne vnto the wall and lament their owne sins wherwith they haue grieued the good spirit of God and when they heare Rabsaketh raile against God or Shimei curse Dauid or Absolon rebell against his father or the foole aske who is God or the sinner reioyce in that whose wages is death Rom. 6. vers 23. They cannot chuse but lament and powre forth their soules vnto God and no maruell though they shew their deuotions and affections vnto their Lord and Master in this case Reasons 1. Reas The first reason is drawne from the consideration of the person that is offended and that is God vâ—â—o shall plead that mans cause that wiâ—â—lly sinneth against God as old Ely saith in the 1. Sam. chap. 2. vers 25. If one man sinne against another the Iudge shall sit vpon it but if a man sinne against God who shall plead for him the dignitie of the person offended aggrauates the offence If a man offer violence to his neighbour it is the breach of the Law but if he offer it vnto the Magistrate it is a greater offence but if it be offered vnto his owne Father O what a wickednesse is this against law against nature against reason against religion O then what is it when it is offered against God who is it that hath any sparkles of grace that can hold him from sheadding teares in this case 2. Reason Doth not nature teach vs when our children or our parents die to lameÌ„t the death of their bodies and shall not grace teach vs to lament the death and separatioÌ„ of their soules from the mercies of God which followeth on them that liue and die in their sinnes 3. Reason Hath sinne caused thy Christ to sweat both water and blood haue those bitter drops come from him for thee and comes there no remorse from thee in a case of sinne O God forbid vnlesse we be stony hearted we must needs relent this therefore that Dauid doth is but a dutie of Christianity euen to lament the sinnes of the people 2. Branch of zeale is for to punish sin and this euery man ought to doe either in publike or priuate in publike that is if hee haue a lawfull calling vnder God for that purpose as namely Magistrates and rulers who carry not the sword in vaine Rom. 13. verse 4. In priuate that is to punish sinne in himselfe so stop the current therof For the first we see the commendation of this in Phineas Numb chap. 25. vers 11. Phineas the sonne of Eleazar the sonne of Aaron hath turned away my wrath because he was zealous for the Lord how

Ionas be flung ouer bord Now therfore dallie not with him lest our great ship I meane the whole land and our best wares I meane the word of God and our dearest liues with all the rest of the tackle should proue in danger euen for the ouer much conniuencie and pitie shewed vnto them who remaine incorrigible inconuertible and may hereafter proue as intolerable Be affected therefore with this you Magistrates Rulers shew your zeale for Gods glory and you your selues thus discharging your duty shall reape of the Lords mercy 3. The third instruction is to teach them that should teach others whom I cal Dauids Mouthes euen godly Ministers If they should not mourne for the sinnes of the people it were very strange if they should not reproue sinne it were much to be wondred at and if they themselues should not auoide sinne it were as much to bee lamented These are the lights of the world and therefore must needs reproue the workes of darkenesse these are the Lords trumpetters and therefore must needs sound forth his praise If these men should hold their eyes from weeping their mouthes from speaking their hearts from throbbing and groning within them when God is dishonoured the very stones of the street might rise vp in iudgement against them But how wofull is the lamentation that may bee taken vp for want of lamentation by these men whose eyes should gush out with teares whose mouthes should reproue sinne both in season out of season 2. Tim. chap. 4. vers 2. and yet there is that altum silentium as it may be enquired where the Seers are and where the speakers are that should open their mouthes against these sinnes There are diuers diseases crept in amongst vs which turne to a kind of pippe in the mouthes of many of vs some of vs haue gags in our mouthes and those cannot pronounce one word they may be faire readers but I am sure they are no speakers in Gods Parliament house heere on earth which is his Church yet blessed be God this euill beginneth to bee taken away in many places and most Churches better furnished of late then euer they were before othersome of vs haue Cankers in our mouthes and they haue sore throtes through a kinde of desuetude and cessation of speaking this disease beginneth commonly on one side of the mouth but in time turneth about vnto the other side there are very non residentes that can finde out the cause of this for it is so sore a Canker that they of all men are loth to touch it yet true it is that this Canker or Cancer deuoureth more theÌ„ would serue two or three and so ceaseth not to feed as long as any matter may be applied vnto it this hinders their pronuntiation and makes them passe ouer a multitude of sinnes in their brethren lest their owne should come in question This euill were the lesse dangerous if the worthies of our Church who both in respect of their dignities and eminent gifts might haue the ouerplus who without some extraordinary meanes cannot maintaine their studies states nor degrees but when pluralities shall bee conferred vpon them who are not able to stand in the gap betwixt God and the people when our dumb Ministers who are not able to watch ouer soules nor able to make laments or to shead moaning teares for the people when these shall dip their feet in oyle and thus eate vp the fat of the earth it is no small sinne in themselues nor no little grieuance to others but most of the fault is in Gehazi for Elisha did not consent that Gehazi should runne for his change of raiment and two talents of siluer for the young men 2. King chap. 5. but Gehazi gets it by a lie and forged deuice so no question there are courses of the like nature taken to make some men capable of pluralities who are more fit to keepe sheepe then to feede the flocke Let vs therefore take it to heart that desire to be faithfull dispensers of the Gospell of Christ Iesus Let vs be grieued to heare and see wicked meÌ„ grieue the good spirit of God let vs of all men bee free from it our selues and so we shall bee the fitter to reproue others But yet there is another complaint to be made against our selues who ought to bee Dauids Mouthes for as the first sort haue gags in their mouthes and so cannot speak a second sort haue Cankers in their mouthes and will not speake so there is a third sort who haue sugar pellets in their mouthes and speake so sweetly that they will discouer themselues so plainely as that the whole congregation shall beare witnesse they can dissemble Their common place is placentia wherein they so excell that Apelles himself could neuer paint more liuely then they Alas my brethren is this the way to gaine soules is this the way to bring men out of darknes and shadowes of death no surely this will nurse them in sinne and hold a candle to their transgression and therfore if euer wee will doe good in the Church of God let vs take example from Dauid by weeping for the sinnes of the people by reprouing of their sinnes without respect of persons lest it be said that with Ianus we haue two faces and can to day frowne vpon sin and to morrow can laugh at the same and this shall suffice for our instruction who are appointed by God to instruct others 4. The fourth and last sort of people who in the vse of this doctrine are instructed are those whom I called Dauids companions namely good Christians I am a companion saith he vnto all them that feare God They are taught also a dutie and that is inwardly to be affected with griefe whensoeuer God is dishonoured let them remember God is their Father will a sonne stand by and here his earthly Father railed vpon and will hee hold his peace and can the child of God heare and see his heauenly Father blasphemed his Redeemer crucified againe the blessed and sanctifying Spirit grieued and doth not all this trouble him Looke vpon Dauid Psalm 120. vers 5. Woe is me saith he that I am constrained to dwell in Mesech and to haue my habitation in the tents of Kedar Iust Lot was grieued with the sinnes of Sodome and so must iust men bee touched and pricked in their hearts for to see God dishonoured which will take away all these euasions and slips that many vse viz. Euery man shall answere for himselfe and the soule that sinneth shall die yet for all this remember God looketh to haue thy heart well affected and thy tongue zealously prepared to speake in the Lords cause lest thy silence may couer consent thou seeme ashamed of thy masters cause whereof let euery man take heed lest Christ bee ashamed of him in his heauenly kingdome and so I conclude the vses that belong to the Instruction Vse 2. The second generall vse that

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