Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	great_a	word_n	2,991	5	3.7261	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17324	Dauids thanksgiuing for the arraignement of the man of earth, set forth in two sermons by W.B. The first sermon sheweth the manner of Dauids thanksgining, and containeth many comfortable points necessarie for afflicted consciences. The second sermon setteth forth the matter it selfe, for Dauid giueth thanks and that is, The arraignement of the man of earth ...	Burton, William, d. 1616.	1598 (1598)	STC 4172; ESTC S109549	26,720	100

To sit in iudgment vpon the poore mans case So that when God doth proceede against the wicked it is in iudgement And though the poore commit his cause vnto God yet it shal be iudged and without a iudiciall proceeding shall nothing be done for God is no acaccepter of persons as men be though he loueth the godly yet they shall stand to their triall and though he hateth the wicked yet they shall haue their triall all shall be iudged and all wronges shall be righted by iudgement therfore it is saide in the Psalme The Lord shall iudge the people righteously This maketh the godly so willingly to appeale vnto God saying as Sarai said to Abraham The Lord be Iudge betweene me and thee God hath erected iudgement feates on earth vpon whom he hath set Princes and rulers and graced them with his owne name and sittes amongst them to make them to be honoured and regarded And their iudgments are or should be Gods iudgements but oftentimes through corruption good matters are borne downe bad matters are borne vp we see the complaint of Amos proue too true They turne iudgement to wormewood saith hee and leaue of righteousnes And that also of Esay By conceiuing and vttering out of the heart false matters iudgement is turned backe and iustice standeth farre of for trueth is fallen in the streete iniquitie cannot enter yea trueth faileth saith the Prophet and he that refraineth from euill maketh himselfe a pray But what was there no remedie how did the Lotd take this geare marke what followeth when the Lord saw it it displeased him that there was no iudgement And when he saw that there was no man he wondred that none would offer himselfe But is that all verily no. Therefore his arme did saue it that is his power did rescue the praie and his righteousnes it selfe did sustaine it that is he himselfe tooke the matter in hand For he put on righteousnes as an habergeon and an helmet of saluation vpon his head as if he were to goe amongst his enemies He put on the garments of vengeance for a cloathing was clad with zeale as with a cloak as to recompence and to requite the furie of the aduersaries he will fully repaie the Ilands So shall they feare the name of the Lord from the West and his glorie from the rising of the sunne for the enemie shall come like a floode but the spirit of the Lord shall chase him away And this is the godly poore mans comfort Therefore saith the Psalmist Let the people be glad and reioyce for thou shalt iudge the folke righteously and gouerne the nations of the world And Paule saith It is a righteous thing with God to recompence tribulation to them that trouble you And to you which are troubled rest with vs when the Lord Shall shew himselfe from heauen with his mightie Angels And in his first Epistle speaking of the same matter in other wordes he concludeth thus Comfort your selues one another with these words And heere Dauid reioyceth and praiseth God for that he will iudge the poore and fatherlesse Iustice and equitie in the world and from the world are two of the hardest the dearest the rarest iewels that caÌ„ be gotteÌ„ the poore do desire theÌ„ God hath granted their desire to iudge the fatherles the poore that the maÌ„ of earth cause to feare no more And here now we see that verified which is in Psal. 126. 5. They that sow in teares shall reape in ioy And that which we haue in a prouerbe A hard beginning maketh a good ending for one woulde haue thought by Dauids beginning of this Psalme that he should not haue made so good an end for thus he beginneth Why doest thou hide thy selfe aad stand a farr off O Lord in time of affliction That is Why haue we not iustice but he endeth as you heare Lord thou hast hearde the desire of the poore to iudge which is as much as can be desired But let vs reason a little with Dauid abou this matter How is it that thou beginning so rudely doest speed so well in the end If the God of heauen should haue dealt with thee Dauid as the Gods of the earth doe with their suters it were a wonder that euer thou shouldest finde so much fauour for though thy matter were good yet thou mightest haue marred it in the handling thou diddest vtter one speach that was inough to haue spilled all Why doest thou hide thy selfe c. What an vnreuerent rash and vnaduised speach was this to vtter to the Lord of Heauen and Earth would the Gods of the earth haue takeÌ„ such a speach at thy hand or at any poore mans hand No Dauid no many haue sustained great wrong by wicked men and haue had good causes that for such a word yea for a lesse offence then thine haue bene very hardly dealt withal wheÌ„ they haue but craued iustice c. Now thy fault is greater and God is a seuere God it is to be maruailed then how thou diddest escape and speede so well as thou diddest It is true indeed saith Dauid I confesse my frailtie and my fault to be great and so must they also that speake rashly before Gods Magistrates but if the Lord should narrowly marke euery word that is spoken or euery thing that is done amisse as men doe who coulde stand before him No the Lord knoweth whereof we be made and considereth in mercy that through extreame heate of passionate affections and weaknes of faith his children be caried many times beyond themselues but vpon their humble submission and vnfained repentance he freely forgiueth theÌ„ though men will not Yea the Lord in mercie doth put a difference betweene his seruants his enemies though men many times will not I recanted my opinion and sayde The Lord is king for euer and euer for all my rude beginning haue through Gods mercy obtained a good ending Praised be the Lord which hath hearde the desire of the poore to iudge the fatherlesse and the poore that the man of earth cause to feare no more A notable example for earthen Gods magistrates I meane to follow and not with bitternes and rigour to censure and in extremitie to prosecute euerie slip and aduantage of poore ministers and other honest men when they come to complaine before them but with loue words of graue and gracious counsell to heale or at least to couer the sore least the vncircumcised doe reioyce and triumph ouer their fathers and brethren as cursed Cham did at his fathers nakednes And so much for the bringing of the beginning and ending of Dauids petition together Nowe let vs heare a little more of the thing it selfe that the Lord hath granted and that is this that it will please his Maiestie to heare determine betweene his poore people on the one side and their cruell oppressors on the other side

God but praise their owne wit doing sacrifice to the works of their owne fingers After Dauid had complained to the Lord of the pride and crueltie of the wicked and very substantiallie proued those articles which he exhibited against them in the 12. verse he doth humbly sue vnto the Lord by praier that he would arise and shew by some gracious effects that he hath the poore in remembrance which doe commit themselues vnto him and namely by breaking the arme that is the power of the wicked which they abused to mischiefe and wronge And at length as one hauing obtained his request hee concludeth this Psalme with a holy gratulation or thanksgiuing vnto the Lord for that by his spirit he did assure him of some remedie by taking a iudiciall hearing of the matter on both sides whereby we are taught to pray for Gods poore distressed people as for our selues as also to be as thankfull to God for his mercies toward them as if they had beene bestowed vpon our selues and in so doing shall we trie whether we be fellow feeling members of the bodie of Christ or dead and rotten members such as are cut of from the bodie and liue not by the life of God that is in Iesus Christ. Lord thou hast heard c. Heere Dauid acknowledgeth the goodnes of God towards his poore helplesse seruants two waies first generally in the 17 verse saying Lord thou hast heard the desire of the poore then particularly amplifying this goodnes of God first by setting downe the efficient cause of the poore mans desire in these words Thou preparest their heart then by noting the formall cause of that readines and willingnes which is in God to heare their desire in these words Thou bendest thine eare vnto them and then by the finall cause of this goodnes in vers 18. that is double first in respect of the poore and oppressed that they may haue iustice and right secondly in respect of their oppressors who are called in contempt the man of earth that they may be no more cause of terrour to the godly The first thing heere to be noted is how Dauid changeth his note for before he said Lord thou hast hid thy selfe but now he saith Lord thou hast heard the desire of the poore that is thou hast shewed thy selfe in the robes of Iustice and iudgement Dauid here was like one that during the battaile could not tell what to make of the matter but after the encounter is past like a valiant conquerer he striketh vp and maketh forward in triumph saying The Lord is King for euer and euer the heathen are destroyed out of thy sight Lord thou hast heard the desire of the poore thou preparest their heart thou bendest thine eare To iudge the fatherlesse and the poore that the man of earth cause to feare no more And heere we see that verified which is in Psal. 126. 5. 6. They that sowe in teares shall reape in ioy And that which is in our prouerbe A harde beginning maketh a good ending for one woulde haue thought by the beginning of this Psalme that he shoulde neuer haue obtained so happy an end for thus he be ginneth Why dost thou stand farre off O Lord and hidest thy selfe in time of affliction that is why haue we not Iustice executed but he endeth as you heare Lord thou hast heard the desire of the poore c. which is as much as can be desired Such a blessed and ioyfull end will God sende vnto all his poore afflicted seruants when he hath well humbled them and throughly exercised them with the buffetings of Sathan and stung them to the very heart with the sence and feeling of their sinnes and affrighted them with a terrible shew of an angrie wrathfull countenance all which the Lord wil do against his dere childreÌ„ First to let theÌ„ feele know what they haue are of themselues secondlie to make them acquainted with sathans mallice that they take heed how they either obey him or beleue him againe thirdly to make the greatnes of his loue and gracious mercy more knowen in deliuering them at the last for by the want of a benefit we know what a benefite is worth and therefore ioy restored is more acceptable then ioy continued Psal. 51. 12. And lastly to make them fit instruments for the conuersion and strengthning of those that are or shal be in the like case as Christ said to Peter Sathan hath desired to sift you as wheat is sifted but I haue praied for thee that thy faith may not faile Therfore when thou art conuerted strengthen thy brethren But in the meane time it goeth hard for any feeling that the afflicted soule hath of any coÌ„fort in himselfe Oh I cannot feele the loue of God in my heart I cannot find Gods spirit in my hart my heart is not grieued for my sin I cannot pray I take no delight in the word c. Oh that I could pray that I could beleeue that I could feele Gods mercy in assuring my heart of the forgiuenes of my sins but I haue abused his mercy and offended his Maiestie and therefore I am cast out of his sight there is no mercy for me I am damned and shall goe to hell c. And thus the poore soul etaketh on during the winter time of afflictions and temptations but soft a while who telleth thee that thou art cast out of Gods sight that thou art a reprobate c. Againe who told thee that thou wantest faith and repentance other graces of the spirit Againe who is it or what is it that doth so earnestly thirst after those excellent graces of faith of repentance of the forgiuenes of sinnes c. Surely in this Tragedy be three actors and euery one doth his part and here is wisedome to discerne on from the other here is thy owne conscience accusing Sathan accusing Gods law accusing Thy conscience sheweth thee thy wants Gods spirit sheweth thee thy wants Sathan sheweth thee thy wants but that which God doth in loue Sathan doth in malice that which God doth to humble thee sathaÌ„ doth to destroy thee thou saist thou canst not repent thou canst not beleeue thou canst not pray Oh sweet mercie of God that for the wicked doe not so much as know their wantes thou art sorie that thou canst not repent that thou canst not beleeue c. Oh what better repentance then to bewaile thy impenitencie what greater griefe then that which ariseth for no griefe for sinne What is this but sorrowe it selfe for sinne thou wouldest pray thou wouldest beleeue stedfastly who wrought that hunger and thirst in thee not flesh and blood not Sathan therefore it must needs be Gods spirit content thy selfe thou shalt be satisfied and take that desire of grace for grace it selfe and a pledge of further grace to be receiued hereafter Thou saist thou feelest not Gods loue in thee and therefore he loueth thee not but doe

In all respects it may be resembled vnto a purchased Assises wherin we are to consider First the parties betweene whom the controuersie dependeth Secondly before whom it is to be tried Thirdly by whom it must be tried Fourthly the action that is to be tryed Fiftly the verdict of the Iurie Sixtly the senteÌ„ce of the Iudge And lastly the execution of the sentence And this course we may safely take both because Gods spirit hath in like sort set foorth the iudgement seat of God and euerie thing to be tried before the same after the manner of earthly Iudges for our greater capacitie and vnderstanding as also because this kind of teaching doth nearest sute with the teaching of our Sauiour Christ who stil vsed such familiar similitudes to explaine his doctrine by as were most familiarly knowen vnto men Then first of the parties betweene whom the pleading is The plaintiues are poore and fatherlesse such as for want of worldly abilitie are faine to sue for their right In forma pauperum as commonly all good causes doe yea whosoeuer will speed in Gods Court must come In forma pauperis for the Lord taketh no fees and standeth for the poore as well as for any other The defendants or parties arraigned are all oppressors of the poore all Athistes proud and cruell tyrants craftie and subtill hunters of the poore There sit in Commission with the King his owne sonne the sonne of God the Lord Iesus Christ whom God hath appointed to iudge the world And with him sit as it were assistants 24. elders cloathed with white rayments of Christes righteousnes and crowned with golden crownes of heauenly glory and authoritie The ministers or messengers that atteÌ„d on this Court are the heauely Angels of God who for their swiftnes in executing their charge are said to haue many wings and for their great power are called principalities thrones and dominations The criers of this court are the preachers of the word whose voices must be lifted vp like trumpets to summon men before the iudgment seat of God The bookes of the court be of two sorts bookes of statutes and bookes of record But where is the prisoner He standeth taken with his owne iniquity and bound with the cordes of his owne sin Now theÌ„ the arrainment Crier lift vp thy voyce like a trumpet and call forth the man of earth Sargants strip him out of al his glorious titles and dignities seaze vpon all that he hath let him heare his enditement Man of earth hold vp thy hand thou art endited here by the name of Man of Earth not Gentleman Nobleman nor yeoman but plaine man of earth borne of earth and brought vp like an earth-worme c. For that thou on such a day and of such a moneth in such a yeare hauing receiued an arme that is to say power wealth and authoritie hast abused the same and by force and fraud didst set vpon thy poore brother fatherles neighbour liuing trauelling in gods peace meaning thee no harme didst put theÌ„ in feare so that of their credit life goods they did dispaire what saiest thou to this fellonie art thou guiltie or not guiltie Not guiltie my Lord. How wilt thou be tried By my honest neighbors he saith yea sir I can bring the handes and seales of all the parish where I dwell for my good behauiour Yea but that is not inough man of earth thou must be tried by God and his Church Call a Iurie The Iurie that must goe vpon thee is impannelled of Prophets and Apostles Their names are set downe in the old and new Testament what canst thou say against them Oh my Lord I haue to except against them all They are not my friends they I could neuer agree they speake of malice because I woulde not heare them nor be ruled by them nor giue them their demaund well that is no matter they are holy men and such as were led by the holy Ghost 2. Pet. 1. 22. Therfore man of earth hold vp thy hand againe and heare thy second enditement Thou art endited by the name of the man of earth for Athisme and contempt of God vers 3. 4. Also thou art endited for abusing and oppressing the poore by cruell and craftie practises vers 7. 8. 9. 10. Also for speaking blasphemie treason against God and his trueth vers 11. Also for taking part with the wicked and standing against the cause of the innocent Also thou art endited for obstinate prophaning and violating of the Lords saboaths as also for abusing thy stewardship and excessiue spending thy substance vaine and vnprofitable exercises whereby thou madest thy selfe vnfit to doe the workes of thy calling to prouide for thy familie to releeue the poore or to benefit the Church or to maintaine religious exercises for thy vaine sportes and delights lighter then vanitie it selfe What sayest thou to all and euerie of these art thou guiltie or not guiltie Not guiltie How wilt thou be tryed by my honest neighbours I would be tried but if there be no remedie then I must be tried by God and his Church Call forth the plantife Poore man and fatherlesse come forth and feare not you shall be heard what can you say against this man of earth and how doe you proue these articles you haue heere obiected against him My Lord then this we say They haue most proudly and cruelly persecuted vs with inquisitioÌ„s slaunders fines with taxes and vexations and haue almost beggared vs againe they haue boasted of their owne hearts desire they haue blessed themselues and contemned thy seruantes The more thou hast done for them the lesse haue they feared thy iudgementes His mouth is full of cursing and deceipt he hath lien in waite in the villages As a Lion in his denne so lurketh he in waite secretly for his prey by his crouching and bowing he maketh the poore to fall by heapes into his nets thus he hath vsed vs. And as for his blasphemies they are most outragious He hath said in his heart That the Lord seeth not nor regardeth All this we could prooue by manie which are afraide to speake the trueth for feare of their displeasure for that some of them are their landlords some are their masters some are Iustices of peace some are their patroÌ„s some finde them worke c. But Lord thou hast seene it thy selfe for thou beholdest mischiefe and wrong That thou mayest take it into thy handes therefore to thee we appeale You of the grand Iurie you haue hearde your euidence and it is all verie true that the poore and fatherlesse haue enformed for I haue seene it my selfe faith the Lord therfore now giue in your verdict who shall speake for you Dauid because he is a princely prophet and therefore deserueth to be foreman he shall speake for vs. What say you then is the man of

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