Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	evil_a	good_a	4,841	5	4.5571	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02139	Meditations and disquisitions, upon the seven psalmes of David, commonly called the penitentiall Psalmes Namely, The 6. The 32. The 38. The 51. The 102. The 130. The 143. By Sir Richard Baker knight.; Meditations and disquisitions upon the seven penitentiall psalmes	Baker, Richard, Sir, 1568-1645.	1640 (1640)	STC 1228; ESTC S113582	52,410	110

but even trip at every step I take that if mine enemies rejoyce at my fallings they are very like to have their fill of rejoycing for if a just man fall seven times a day how often alas am I like to fall that halt I may rightly say down right in sinne but let mine enemies rejoyce to see mee fall as much as they please this shall not hinder mee from seeking to rise and seeing there is no rising from sin but by coÌ„fessing it Verse 18 I will therefore declare mine iniquitie I will bee sorry for my sinne I will declare mine iniquity that my enemies may see I can speak to God though I was dumbe to them and I will bee sorry for my sinne to make them see how little I envie their rejoycing that can take pleasure in my own sorrowing for to declare mine iniquities without sorrowing for my sin might rather bee thought an ostentation then a penitence and rather shew mee proud of my sinne then ashamed of it I will therefore bee sorry for my sinne that my sorrow may testifie for me that my declaration now is out of contrition as my declaration shall testifie that my dumbnesse before was out of compassion But though I scorn mine enemies deriding yet I am not insensible of mine owne disgrace and therefore hope that my speaking now shall supply my dumbnesse before and make thee O God to take my cause into thine owne hearing and either convert mine enemies or else confound them This indeed is my hope though I see as yet but small fruit of my hope For mine enemies are lively and strong Verse 19 and they that hate mee without a cause are multiplied I looked for abatement of their rejoycing and they continue lively still for abatement of their power and they continue as strong as ever for abatement of their number and they are rather multiplied and increase But though it bee an easie matter for them to be lively being so strong as they are and to bee strong being so many as they are yet how easie is it for thee O God by thy Spirit of life to strike a dump into their livelinesse by thy Almightinesse to suppresse their strength by thy Infinitenesse to confound their number and why then should I bee afraid what mine enemies can doe unto mee why should I bee frighted with an arm of flesh But that which is most strange of all Verse 20 they hate mee without a cause as if one should say Their hatred to mee is miraculous an effect without a cause for what cause of hatred where such motives of love I seeke to doe them good I follow the thing that is good and yet they hate mee And yet this is no wonder for is it not sayd Qui male agit odit lucem They that do evill hate the light and if hate the light how can they chuse but hate the children of light That it appeares to bee cause enough to the wicked to hate the godly if they discerne in them but any sparkes of godlinesse and then if this bee the case that I must either be wicked my selfe or else bee hated of the wicked I shall never stand long in making my choice seeing I shall never certainly buy their love so deere But since they are generations of vipers and render mee evill for good at least O Lord doe not thou forsake mee be not thou farre from mee for as long as thou art on my side and stayest by mee what though the waters roare and the mountaines shake with the swelling therof What though the bulls of Basan compasseme and the strong bulls be set me round seeing thou art able to deliver mee from their fury and from the hands of all that hate me But O my soule thou maist call long enough to God not to bee farre from thee and all in vaine if thou bee farre from him Take heed therefore it bee not found true in thee which hee sometimes sayd This people draweth neere mee with their lips but their hearts are far from mee for if thou bee neere him onely with thy lips such neerenesse will do thee small good it is not the neighbourhood of lips that hee cares for but if thou wilt have him not to be farre from thee Verse 22 thou must bee carefull that thy heart be not farre from him And yet neither is this enough O God that thou bee not farre from me if thou stand but onely looking on and makest not haste to helpe me Thy slownesse may bee as prejudiciall to mee as thy being farre off for alas mine enemies are ready to devoure mee and they that seeke after my soule make haste Doe thou therefore O God make haste also be not slower then mine enemies neither let thy love be out-run by their hatred But O my soul why shouldst thou require God to make such haste as though thou wouldst as it were surprize him on a suddaine Alas is God like man that hee should stand in need of time to consider Are there Secundae cogitationes with him as there are with men Is there any thing that can be suddaine or unlookt for to him Although therefore hee bee slow to anger yet hee is never slow to mercy but for shewing of mercy hee hath the wings of a Dove and rides upon the winde And seeing O God thou art able and canst doe it O shew thy selfe willing also and be forward to doe it Make haste to help me O Lord my salvation Make haste to helpe me that thou maist be Lord of my salvation lest I fall into mine enemies hands that would be lords of my destruction or rather make haste to helpe me O Lord Thou that art my salvation for untill thou come I am alas a servant of sin and a bondslave to Sathan that would bee my destruction FINIS

are upright of heart And may it not bee as well sayd to the wicked Bee glad and showte for joy or rather have they not more cause of rejoycing then the godly The wicked indeed may rejoyce to see their full barnes and their full bags but alas what becomes of their joy when they heare it sayd Stulte hac nocte repetent animam tuam They may rejoyce to sit with Belshazzar at their full cups in revelling and feasting but alas what becomes of their rejoycing when they see it written upon the wall before them Mene Tekel Peres All gladnesse of the world is often converted alwaies convertible into sorrow onely the gladnesse that is in God never suffers Ecclypse A single kinde of joy the wicked may have but because their rejoycing is in the world and not in God they are farre God knowes from showting for joy None but the righteous rejoyce in the Lord and therefore none but the righteous can showte for joy This David did when hee danced before the Arke and this Abraham did when Exultavit ut videret diem Demini Hee leaped for joy to see the day of Christ Is there showting for joy at Olympick games where but a Garland is gotten perhaps of Bay at most but of some fading matter and shall their not bee showting for joy at the game of the great Olympus where there wil be a crown gotten of glory that shall never wither nor fade away O my soule there will be the victory that is onely worthy of showting for joy which as it is common to all the godly so it is proper to onely the godly who being upright in heart and having their conversation in Heaven already they see with cleerer eyes than Abraham saw Christs day the saints expecting them the Angels ready to receive them and that which is more than the most that can be said or thought God himsefle preparing for them their severall Mansions of Beatitude that wee may justly conclude as we began Blessed are they whose iniqui-quities are forgiven and whose sins are covered Blessed is the man to whom the Lord imputeth no sinne and in whose Spirit there is no guile THE THIRTIE EIGHTH PSALME O Lord rebuke mee not in thine anger neither chasten mee in thy heavie displeasure 2 For thine arrowes slicke fast in mee and thy hand presseth mee sore 3 There is no soundnesse in my flesh because of thine anger neither is there any rest in my bones by reason of my sinne 4 For mine iniquities are gone over my head as an heavie burthen they are too heavie for mee 5 My wounds stincke and are corrupt because of my foolishnesse 6 I am troubled I am bowed downe greatly I goe mourning all the day-long 7 For my bones are filled with a loathsome disease and there is no soundnesse in my flesh 8 I am seeble and sore broken I have roared through the disquietnesse of my heart 9 Lord all my desire is before thee and my groaning is not hid from thee 10 My heart panteth my strength faileth me and as for the light of mine eyes that also is gone from mee 11 My loversand friends stand aloofe from my sore and my kinsmen stand a farre off 12 They also that seeke after my life lay snares for mee and they that seeke my hurt speake mischievous things and imagine deceit all the day long 13 But I as a deafe man heard not and I was as a dambe man that openeth not his mouth 14 Thus I was as a man that beareth not and in whose mouth are no reproofes 15 For in thee O Lord doe I hope Thou wile heare mee O Lord my God 16 For I said Heare mee lest otherwise they should reioyce over mee when my foot slippeth they magnifie themselves against mee 17 For I am readie to halt and my sorrow is continually before mee 18 For I will declare mine iniquitie I will be sorry for my sinne 19 But mine enemies are lively and they are strong and they that hate mee without cause are multiplied 20 They also that render evill for good are mine adversaries because I follow the thing that good is 21 For sake me not O Lord O my God be not farre from mee 22 Make haste to helpe mee O Lord my salvation MEDITATIONS upon the 38. Psalme BUt is it not an absurd request Verse 1 to require God not to rebuke mee in his anger as though I thought hee would rebuke mee if hee were not angry Is it not a senslesse suite to pray to God not to chasten mee in his displeasure as though hee would chasten mee if hee were not displeased The frowardest natures that are will yet be quiet as long as they be pleas'd and shall I have such a thought of the great yet gracious God that hee should be pleas'd and yet not bee quiet But O my soule Is it all one to rebuke in his anger and to rebuke when hee is angry He may rebuke when hee is angry and yet restraine and bridle in his anger but to rebuke in his anger is to let loose the reines to his anger and what is it to give the reines to his anger but to make it out-run his mercy and then what a miserable case should I bee in to have his anger to assault me and not his mercie readie to relieve mee to have his in dignation fall upon mee when his loving kindnesse were not by to take it off Oh therefore rebuke mee not in thine anger O God but let thy rebuking stay for thy mercie chasten mee not in thy displeasure but let thy lovingkindnesse have the keeping of thy rod. But though the request be never so just yet must it not needs be a wearisome thing to God to have us alwaies come to him with the same petition as though wee would persecute him with importunity and make him doe that which he is not willing to doe for if he were willing to grant it hee would no doubt have done it before now when in the sixth Psalme we asked him as earnestly for it as we can doe in this But O my soule is importunity a fault if it bee it is a fault I shall hardly bee perswaded ever to leave Did Christ count it a fault in the woman of Canaan who would take no answer but still cried after him till hee granted her suite Did not Abraham importune God five times about the sparing of Sodome and did not God grant as long as hee importun'd And may wee not thinke that if hee had continued his importunity still hee might as well have gotten Sodome to bee spared for one mans sake as hee had done for ten Is God like man that the importunitie of suitours should bee a trouble to him Can wee thinke that God should bee displeased with our importunity to him when he is pleased to use importunity himselfe to us Did not God call to Samnel three times one after another when hee bid him go to Eli with a message

for thy children be made a knife to slaughter thy Children Consider O God I am but a pot made of brittle Clay that if thy hand hold not a temper in striking I shall soone bee broken and beaten in pieces and then thy workmanship will bee defaced And shall it ever bee sayd of thee that with one hand thou makest and with the other hand destroyest Remember O God whose title it is to bee a destroyer thy title is to bee a Creator and shall I finde no more favour at the hands of a Creator then I might looke to finde at the hands of a destroyer Alas my soule I know full well it were a grievous case for mee if God should let his chastening and his indignation joyne together and assayle mee with them both at once but how shall I doe to keepe them asunder Have I any Moses to stand for mee in the gap Blessed be thy glorious Name O God I have indeed a greater then Moses even him whom thou didst chasten in thy heavie displeasure to the end thou mightst not chasten mee in thy heavie displeasure for his agonie of crying My God My God why hast thou forsaken mee gives mee boldnesse to cry and confidence in crying My God My God have mercy upon mee This I know will helpe when all other helps sayle But what have I in my selfe to plead why God should not chasten mee in his heavie displeasure Can I say I have not deserved it Or can I say I have not even provoked him to doe it Alas O God I have nothing in thee to flie to but onely thy mercy nothing in my selfe to plead but onely my weaknesse Have mercy upon mee O God Verse 2 for I am weake But is not this a weak Plea to alleage weaknesse for a Plea weak indeed with men who commonly tread hardest upon the weakest and are ever going over where the hedge is lowest but no weake Plea with God whose mercy is ever readie upon all occasions and then most when there is most need and seeing there is greatest need where there is greatest weaknesse therefore no Plea with God so strong as this Have mercy upon me O God for I am weake But why should David pray for mercy to helpe his weaknesse for what can mercy do Mercy can but pitty his weaknes it is strength that must relieve it But is it not that mercy I may say is as the steward of Gods house and hath the command of all he hath that if wisedome be wanting for direction mercy can procure it If justice be wanting for defence Mercy can obtain it If strength be wanting for support Mercy can command it and therefore no Plea so perfect to bee urged with God as this Have mercy upon mee O God for I am weake But why should David make his weaknesse a motive to God for mercy for is not weaknesse an effect of sinne and can God love the effect when hee hates the cause but it is not the weakenesse in David that God loves but the acknowledging of his weaknesse for what is this but the true humility and who knowes not in how high account such humility is with God seeing it is indeed of this wonderfull condition that though nothing be so low yet nothing reacheth so high and therefore no motive so fit to move God as this Have mercy upon mee O God for I am weake Mercy indeed looks downe upon no object so directly as upon weakenesse and weakenesse lookes up to no object so directly as to mercy and therefore they cannot chuse but meete and meeting not chuse but embrace each other Mercy weaknesse as her Clyent weaknesse Mercy as her Patron that no Plea can bee with God so strong as this Have mercy upon mee O God for I am weake Let thy indignation O God be layd upon Pharaoh and such as trust in their strength for upon them thou maist get thee honour but alas what honour can bee gotten by pouring thy indignation upon so weake a Creature as I am Thy honour shall bee as much to support my weaknesse by thy mercy as to abate their pride by thine indignation But what though David be weak is every weaknes sufficient cause to run to God about might he not take Restoratives and Cordialls and such other comfortable things and so help his weaknesse without going to God O my soule what comfort is in a Cordiall if it be not of Gods making what strength in a Restorative if it be not of Gods giving No O Lord thy mercy is the only restorative that can help my weaknesse the true Aqua Coelestis to comfort my spirits I know O God thou sweetly disposest all things both in weight and measure Thou considerest man that he is but dust Thou knowest mee that I am a worme and no man and can it then be thou shouldst have no consideration of my weaknesse wilt thou not proportion thy burthen to the bearer wilt thou loade a Gnat as thou wouldst loade a Camell Oh have mercy upon mee O God and consider my weaknesse for I am weake But why should David make his weaknesse a cause for God to spare him for how came hee by his weaknesse was it not by his owne disorder and then if his weaknesse be one of his faults hath not God just cause to strike him the harder for his weaknesse It seemes indeed that David cannot deny but that he deserves it and therefore layes not his Plea in the Court of Gods justice but of his mercy for his mercie he knoweth hath bowells of compassion and will not alwaies bee ruled by rigour but finding contrition will have a regard of weaknesse And indeed seeing the end of Gods chastening is but to piece up my breaches why should hee strike so hard to break mee in pieces But are there not some men that feign themto be selves poore when yet they be rich because they would pay but a little tribute And may not David be such a one feign himselfe to bee weake when perhaps hee was strong because hee would have God to spare him in his chastening But never have such a thought of David for heare him what hee sayes farther Heale mee for my bones are troubled and surely if his bones bee troubled hee may well bee allowed to say hee is weake For if there be any strength in our bodies it is in our bones they are both ablest to withstand harme and farthest removed out of harmes way that before any trouble can come to them it must passe the skinne the flesh the membranes and all other parts that if once the bones come to bee troubled wee may justly say Res rediit ad Triarios the matter is come to the height of extremity And therefore David finding trouble in his bones had just cause to complaine of weaknesse and to say Heale mee O God for my bones are troubled Distempers and infirmities are ever more hard or easie to be cured as they are

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