Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abhor_v	king_n	zion_n	63	3	8.5069	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01312	A godly and learned sermon, preached before an honourable auditorie the 26. day of Februarie. 1580	Fulke, William, 1538-1589.	1580 (1580)	STC 11434; ESTC S112721	22,921	68

for the continuall mightie assistaunce of his holy spirite y t seeing our weaknes is so great we may alwayes finde his grace whose power is made perfect in infirmitie to bee sufficient for vs so that although of frailtie wee fall often yet by grace wee may alwayes rise againe so that wee neuer fall away Finally we haue need I say in respect of our infirmitie to pray for strength earnestly of God for if Dauid being a man after Gods owne heart did but trip surely we are readie to fall downe right yet we see y t Dauid did not only slide out of the way of humane slipprinesse but also did fall into some great and notorious offences Dauid therefore was a Saint but he was no Angell it is an Angellike perfection to doe the wil of God in al things The Saintes vpon earth must pray for the same and contend to come as neare it as they can and by their imperfection be instructed to humilitie vntill by the grace of God in Iesus Christ they be brought into the same estate of perfection with the Angels In the person of Ioab we haue to consider two thinges first the aduice which he giueth and secondly his execution of the Kinges commaundement Ioab was a man as his storie declareth indued with great courage and diuers other good qualities yet not simply to be commended for there were great faults in him He was a man in whoÌ„ vertues vices were almost equal such a one as Alcibiades is discribed of y e GreciaÌ„s Marius of the Romanes But his chiefest vertue was valiancie courage yet in his example he is noted by the holy ghost in giuing counsel to Dauid to be faint harted cowardlik For first y e holy ghost testifieth y t he vtterly misliked this interprise of Dauid and as a man wel acquainted with the affaires of y e realme and knowing there was not iust cause why the people should be mustred he did easily coniecture y t the kings commaundement proceaded of vaine prid and presumption therefore hee had no good will to execute it In so much that it is shewed in the booke of Chronicles that he did performe the Kings precept negligently for he not onely omitted to number the tribe of Leui for which he might haue some excuse because they were addicted to the seruice of religion but also he left out the tribe of Beniamin The reasoÌ„ is alledged because the kinges coÌ„mandement seemed abhominable vnto him and as he did abhorre and detest the kings commandement so he shewed diuerse reasoÌ„s of his misliking for after protestation of his goodwil desire of y e kings honour in y t he wished the Lord might increase the people an hundreth times as many as there were y t the king might not suspect him as one that refused to take paines in his seruice first he sheweth that there was no sufficient cause of this muster when hee saith wherefore doth my lord the king desire this thing And againe hee saith are not they all the seruauntes of my Lord the king For one cause of numbring the people was vsed euen of heathen princes that the sublectes thereby should professe their obedience but at this time there was neither suspition of war abrode nor rebellion at home Moreouer he did also insinuate that the kings transgression would be y e cause of Gods punishment to fall vppon the people where he saith and why shoulde this be an offence or guiltines vnto Israel by vsing these reasons to diswade the king from his euill purpose hee mght seeme to some men to haue discharged the dutie of a trustie and faithfull counsellour But the holy Ghoste noteth him of great frailtie and fainte hartednes when he saith neuertheles the kinges commaundement preuailed with Ioab and with the capitaines of the hoste The rest seeing the kings humour held their peace said nothing onely Ioab vseth some speach to alter the kinges minde but perceiuing with what affection the king was carried he thought it was not best for him in policie to set himselfe altogether against the kinges affection though hee bare the kinge good will and wished to haue him remoued from that vnprofitable attempt yet hee durst not aduenture to incurre the kings displeasure by doing his duetie throughly and discouering y e hidden wound which he thought was to sore to abide any sharp medicine for in such a case as this hee thoght it was not best to be to earnest vehement a persuader so followed Machiauils philosophie 2000. yeres and more before Machiauil was borne His cowardnes in this case is rather to be noted for that at other times he had shewed great courage and valiantnes and giuen such faithful aduise counsell that his example is worthie to bee followed of all good counsellours For in the I9 Chap. of this booke we read that when Dauid after the slaughter of Absalom yeelded so much to the naturall affection of a father in lamenting for the death of his vnnatural son that he forgot the duetie of a king whiche was to encourage and rewarde his good subiectes for their seruice in somuch that when y e people heard what lamentation hee made for Absalom they were clean discouraged and came by stealth into the Citie more like to men that had fled from the feelde theÌ„ such as had obtained so notable a victorie against the kings enimies Assone as Ioab heard thereof hee came boldly into the kings presence and with great courage he did the duetie of a faithfull counsellour for he tolde the Kinge of his fault plainely and shewed him the daunger throughly you haue discouraged saith he the hearts made ashamed the faces of all your faithfull seruauntes which haue deliuered your life and the liues of your wiues and of your sonnes and daughters and haue established the kingdome this daye in your hand you loue theÌ„ that hate you hate theÌ„ that loue you For you haue shewed this day that you make no accompte neither of your princes nor of your people For I perceiue if Absalom had liued and all wee had beene slaine this day you woulde haue beene well pleased with it But nowe I aduise you leaue your mourning and goeforth speake comfortably vnto the people or else I sweare vnto you by the Lord you will vtterly alienate the minds of your subiectes from you So that you shal not haue one man tarrie with you this night And this affliction shall bee greater then all the troubles and daungers you haue susteined euen froÌ„ your youth Wherevpon Dauid arose and went encouraged his souldiers so y e kingdom was established in his hands you se how roughly effectually Ioab dealt with the king in that case But at this time he is noted to haue dealt faint lie and timerously For although hee apposed some reason against the kings vnlawfull desire yet hee did it with a weake arme and so of frailtie fayled of his duetie Concerning the execution of the kinges commaundemente there is some controuersie Whether Ioab shoulde haue obeyed the kinges precept when he knewe it proceeded froÌ„ an euill affection The time will not serue me to discusse the reasoÌ„s on both the sides therfore I will speake of the case briefly and generally If the prince commaund any thing to be done whiche of it selfe is vnlawefull and against the commandement of God that commandement of any subiecte is not to be excuted for we are so bouÌ„d to obey earthly princes that we disobey not the God of heauen earth therfore Ioab shold haue suffered death rather then to haue obeyed Dauids coÌ„maundement in betraying murdering of Vrias with y e sword of y e Amonites which was a faithfull subiect a valiant captaine I say he should haue suffered death rather then to haue executed such a commandement because y e fact was altogether vngodly vnlawfull of his owne nature But in this case where the fact of his owne nature was indifferent and lawfull of it selfe as to number the people in some cases is not onely lawfull but also necessarie If Ioab had done his duetie throughly in admonishing the king of his corrupte affection and of the vengeance of GOD like to ensue if hee proceeded therein and that when hee had done all that he could ought to haue done to disswade him his aduice woulde take no place but the kinge would stil vrge his commandement enforce Ioabs obedieÌ„ce I see no cause but y t he might haue executed y e kings coÌ„mandemeÌ„t the conclusioÌ„ of y e whole matter because I see y e time is past I would be looth to abuse your honorable patience too long in few wordes is this The iustice of God is set foorth to this ende that wee might bee affraide by sinne to prouoke his wrath the malice of Sathan is described that we might be carefull to beware of it and by faith to withstande it the frailtie of man is shewed that seeing our weakenesse wee might bee humbled thereby and taught to seeke for strength only at the hands of GOD whose grace through our Lorde Iesus Christ shall bee sufficient for vs To whome with the holy Ghost one eternall and euerlasting God bee all honour and glory wolde without end Amen

no lesse then the authoritie of Gods word written in the scriptures and the law of nature written in the hearts of all nations is most contrarie and repugnant to their most folish and damnable persuasion The Lord deliuer vs from the deuices practises and doings of the Atheistes as for their witt learning wisedome and reason in which they please them selues aboue other men we are nothing afraide of it they durst take vppon them the defence of their diuelish persuasion and let them assure them selues that the iustice of God which nowe they contemne they shall hereafter feale and howe soeuer they woulde flye from it it shall finde them at the length wherof a restimonie also remaineth stil in their conscience which the prophet in the Psalme forgetteth not to note where he saith There haue they feared where there is no cause to feare For of all other these prophane Atheistes that can so boldlie lustily despise God and his righteousnes in any appearaÌ„ce of daunger yea where no daunger at all is are most fearefull cowardes and trembling dastards and no meruaile for what good courage can there be where there is no hope but in this life nor comforte of helpe but in men which are not able to helpe themselues But I am to blame to vse to much speach against theÌ„ who either heare it not or though thei herd it wold make no accompt of it saying that it is not vnprofitable for the godly and religious to haue the madnesse of these men made manifest that they maye the more deteste them and better beware of them Thus haue you heard the iustice of God deliuered froÌ„ the malice of the gretest enemies therof God graunt that as manie of them as be recouerable maye in time see against whome they haue beene bold to oppose them selues and vnderstanding howe little it is possible for them to preuaile they may no more kick against the pricke nor striue againste the streame but in all humilitie and submission acknowledging their haynous rebellion they may desire rather to bee releeued by his mercie then by contending anye longer to trie the rigor of his iustice One other thinge more to bee noted in this example of Gods iustice which the scripture testifieth that the Lorde in his wrath remembreth his mercie towardes his elect and that appeareth in this history For when the people had prouoked the wrath of the Lorde to bee kindled againste them and that hee in iustice was to procure a punishmet and correction for their amendement yet hee so ordered the whole matter by his merciful deuine prouidence that in the end it turned to y e singuler benefit of his Church so that euen the rod by whiche he scourgeth theÌ„ was a demoÌ„stration of his mercie towardes them For as it appeareth in the 22. Chap. of the booke of Chronicles by occasion of the plague which God sent for the punishment of the peoples sins Dauid found out y e place which y e Lorde had appointed for y e building of his teÌ„ple Marueilous therfore is the prouidence of the Lorde which as the wise man saith extendeth it selfe from ende to ende mightelie and disposeth al things sweetlie and wonderfull is the louing kindnes and mercie of God towardes his electe which euen then when his wrath is kindled against them forgetteth not like a moste louing father in chastening of their faults to seeke their amendement and to change the verie correction and punishment it selfe into a singuler benefite and blessing For what a singuler benefite was it to all the Church of Israel when the Lorde had appointed his resting place in Sion and the building of his Temple in HierusaleÌ„ which place the Lord reueiled by occasion of this punishment and Dauid perceiued that the Lorde had hearde his prayer when he sacrificed in the threshing floure of Aranna the Iebusite so that the angell was coÌ„maunded to put vp his sword and the pestilence was stayed from raging any longer among the people Wherefore we see that although the iustice of god in his punishment bee terrible for the time yet in the ende he turneth all to the benefite of the faithfull By which we learne not to be faint harted or discouraged when the Lordes wrath is kindled against vs but with patience to beare his anger wheÌ„ we haue sinned against him and with the eyes of faith to beholde his mercie which he neuer forgetteth towardes his chosen no not when hee dealeth moste sharply with them For not onely his rodd staffe as the Prophete saith shall coÌ„forte vs as they are the tokens of his fatherly chastisement for our reformation but also the verie meanes whiche he prouideth for our punishment hee conuerteth oftentime to our benefite thus doth faith ouercome the terrour of Gods iustice when it assureth vs that it is so far off that the same should take any place againste vs for our destruction in as much as it is satisfied by the death of Iesus Christ that contrariewise his punishmentes are merciful and his chastisemeÌ„ts are beneficial vnto vs. Onely let vs take heede that we despise not his long suffering in his fauourable correctioÌ„ least with y e wicked we procure his warth to be vpon vs vnto y e end An other lesson we haue to learne in this exaÌ„ple of gods iustice as profitable in all ages so most necessarie in our time The wrath of y e Lord was here kindled against Israel for whose punishment Dauid is moued to number the people whence now proceedeth y e cause of this punishmeÌ„t not froÌ„ y e gouernmeÌ„t of Dauid but froÌ„ the sins of the people For while the people please God serue him according to his word he blessed Dauid for their benefit in all his consultations affaires but when y e people prouoke the wrath of God against theÌ„ then is Dauid made an instrument for their punishment It is not vnlike but the people in Dauids time among other their sinns by which they prouoked Gods punishmeÌ„t were also infected in this vice y t they tooke vpon them as it is vsuall with people that are vnthankful for the great trauel which princes bestow in their gouernment to enter into finding of faulte with y e state of regiment to remoue the cause of their punishments froÌ„ theÌ„ selues vnto him which had lesse deserued it Neuertheles the holy ghost testifieth plainly y t the cause of this plague was not the ill demeanor of Dauid but the sinnes of Israel Let Israel therfore walke in the ways of the Lord serue him with an vpright hart there shall be no error in y e gouernmeÌ„t of Dauid but he shal haue a prosperous raigne ouer them A lesson verie needfull for y e people of our dayes who were neuer so curious to enquire of princes causes and matters of the state of which for want of knowledg they are meet to be no Iudges although they had authoritie as they be in this time But sirs you

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