Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	new_a	sabbath_n	12,020	5	10.1331	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17318	A caueat for suerties two sermons of suertiship, made in Bristoll, by VV. Burton.	Burton, William, d. 1616.	1593 (1593)	STC 4166; ESTC S109542	35,827	94

vs see what counsell God giueth vnto such men as are snared with suertiship which followeth in the 3. verse in these wordes Do this now my son deliuer thy selfe seeing thou art come into the hand of thy neighbour go and humble thy selfe sollicite thy friends c. In this third verse wee see the fatherlie loue of God and of Salomon to the sonne He first checketh him with the wordes of his owne mouth Thou seest hovv thou art taken vvith thine ovvne vvords and snared in thine ovvne follie thou must take it to thy selfe Then hauing thus checked him for his fault he doth not here leaue him to himselfe but giueth him a remedie By this practise of the holie Ghost in Salomon are manie reprehended which will say when men are in trouble thou through thine owne follie hast brought thy selfe into trouble get out as thou canst for all me They will lay out the follie of their brethren and set their sinnes before theÌ„ but they wil not helpe to binde vp their woundes like the good Samaritane They can point and laugh at the nakednesse of their bretheron as Ham that cursed child of Noah did at his fathers nakednes but they wil not take any paines to couer their nakednesse as blessed Sem and Iapheth did But on the coÌ„trarie the godly wil help vp their brethreÌ„ which are falleÌ„ through occasion that with the spirit of meeknesse considering themselues as the Apostle saith lest they also be tempted And here is a holy difference betweene charitable vpbraiding and vncharitable condeÌ„ning For SathaÌ„ can tel meÌ„ of their follie when they are down he can lay loads vpon them yea it is his ioy to see the chidren of God vnder feet surely it is a deuillish imitation when men see their brethreÌ„ down they wil check them but they will not put their little finger to helpe them vp againe And this I say is a verie deuillish imitation indeede It is farre otherwise with the children of God they imitate their mercifull God and Father in heauen for God indeede will not spare his people but hee will also tell them how to rise againe as in Esay the 1. When the Lord had told the Iewes of their hipocrisie and with what bloudie handes and hartes they kept his sabboths his new Moones and other daies appinted all which his soule did abhorre because of their wickednes yet in the end he saith Wash you and be cleane and then let vs reason together then though your sinnes were as red as scarlet yet I will make them as white as snow So the children of God will tell their brethreÌ„of their sinnes and raise theÌ„ vp againe to their power and comfort theÌ„ with the bloud of Iesus Christ For if there be charitie in vs we wil not choke them with their sinnes but admonish them of their sinnes And in any case wee must take heede that we do not so presse them downe as that there be no roume for our handes to go vnder to lift them vp againe And we must not rebuke them slenderlie neither but lay out thy brothers sinnes to the most that when hee shall see them vncased and vnfolded hee may see the hiddeÌ„ mischiefs that were wrapped vp in them before and so take better heede of them another time but still take pitie of him Now men wil charge the preacher with railing malice I know not what if he be earnest in rebuking mens sinnes and in telling thee what the Lord saith as to ring the larum bel when he seeth the enemie comming vpoÌ„ thee but how can this be Is Paul become your enemie because he telleth you the truth what doth the Preacher reproue thy faultes he doth so but doth hee not also giue thee a remedie for thy sinne as he rebuketh thy sinne why dost thou say then hee hath a delight to checke and and taunt and to be girding at thee when thy conscience is bitten a little And this also sheweth how man ought to deale with man thou oughtest to make a profite of thy verie enemies as men make phisicke of poisons For thine enemies will tell thee of that which thy worldly frendes will not tell thee for feare they should displease thee and although he speake in enuie and malice vnto thee which is his fault yet see whether it be so and then know that God hath opened his eies for thy welfare as he opened the mouth of Balams Asse for the good of his master Now to the counsell it selfe wherin we haue to obserue two thinges First what be the particular points therof Secondly what be the reasons for the same As touching the particular points of the counsell which God giueth vnto Suerties they are three 1. Go humble thy selfe 2. Sollicite thy frends 3. Giue no sleepe to thine eies nor slumber to thine eie lids First he faith Go humble thy felfer his meaning is that hee must go to his creditor in good words submit himselfe to his curtesie crauing some respite to pay the debt or the thing that was promised This is hard counsel if wee consider to whom it is giuen namely to ambitious minded maÌ„ that stands vpon his credit such a one as wil not heare coÌ„monly of any such matter for stomach but indeed saith God by Salomon this is the way to go and humble thy selfe and to beat downe that ambitious humor yea if thou goest in silks and veluets or if thou wearest gold and siluer this is the counsell that God giueth thee Go and humble thy selfe But the world can shift it many waies better then this shal I go and humble my selfe saith one not I I caÌ„ coÌ„uey away my goods vnder a col lution a false title then let him do what he caÌ„ this is a cunning shift wheÌ„ search is made ther is nothing to be fouÌ„d but a blocks end a pillow stuft with goats haire Shal I go huÌ„ble my self saith another not I I wil go to prison and lie ther while I liue rather theÌ„ I wil pay the debt I wil hold him tack with his owne So there they wil lie speÌ„d their creditors money And surely this is a spiteful shift and a common shift of all banckrupts wil they go humble theÌ„selues and seek for fauor no then wil they build go brauely in their extreame pouertie And when they owe a thousand pound more then they are worth they will defie their creditors to their face set all at sixe and seuen thinking that they can but goe to prison These men seeke to ouerthrow all lawes they will do what they list they will spende other mens money at dice and cardes they caÌ„ delude the lawes and mock magistrates in despight of their teeth Therefore these men would be hamperd by the godly magistrate for the prison ought not to be a place of pleasure for bankerupts and cosoners to

odious that it is abhominable in all sorts of men The children of God caÌ„not abide him nor the wicked cannot abide a proud man in the end God wil set a greater iudgement vppon him for Absoloms haire shalbe Absoloms halter and the proud shalbe troden downe vnder the feete of God to the bottome of hell which is without bottome therfore My sonne go and humble thy selfe The second part of Gods counsell is this Sollicite thy friends Some thinke this to be read in the plurall number but it is not so though it may be so Sollicite thy frend of thy neighbor as Tremelius saith that is stir him vp for whom thou hast giueÌ„ thy word neuer leaue him vntil he hath paid his debt discharged thee This point noteth out how carelesse the world is wheÌ„ they haue vnburdened themselues vpon other mens shoulders for then they sleep sincerely vpon both elbowes not caring how their debt be paid nor how their frend may be discharged There is theÌ„ no respect of Christianitie no respect of their own profit as litle regard of their brothers profit They care not sincke he or swim he many are at a point therfore we must haue a care whom we take to be our friends Again some wil say I had rather loose it then aske it so often This may seem at the first sight a good affection indeed it may be so in some childreÌ„ of god for it is not good to be too churlish like Naball but for the most part it is a signe of ambition in manie men for they are so ambitious y t they wil not because they would be counted patient kind harted c. But indeed here is a fault in neglecting and loosing of that which God hath sent thee for thy selfe and for thy family And here God teacheth vs that it is no shame to aske our owne but that we may aske it yea and that we ought to be euen vrgent in the cause The third part of Gods counsell is in the fourth verse Giue no sleepe to thy eyes nor slumber to thy eye lids c. Some think they may rest if they haue spoken once to him for whom they haue promised no no it is not inough thou must not leaue till he haue found some remedie to paie his debts that is the meaning of this point For the burthen of a promise is so great that wee ought not to sleep till we haue found out some remedie to performe that promise for Dauid saith he is a iust maÌ„ that seeketh to keep his promise though it be to his own hinderance But he sets the contrarie as a brande vppon a wicked mans forehead and makes it a note to knowe a wicked man by The wicked borroweth and paieth not againe but the good man is merciful and lendeth to shewe that how soeuer there is mercy and goodnesse in lending to our brother in time of neede yet he that borroweth must haue a care to restore againe at the day but if hee shall thinke all fish that commeth to his net as the maner of some is the holy Ghost hath branded that man for a cruel and a wicked man And therefore as holy soeuer as wee pseeme to be if this bein vs there is no feare of God before our eies And therefore we must not onely paie but striue to paie at the daie for God wil haue mercy and not sacrifice mercy I meane in paying to others that which is their owne If thou canst not being preuented in the meane time as thou maiest by sicknesse or losses vnlooked for c. then signifie so much vnto thy Creditor go and humble thy selfe vnto him at the least And so much shortly for the third pointe of Gods counsell vnto Suerties and not only to Suerties but to all debters and whosoeuer else maketh anie promise vnto his neighbour The reason of the former counsel followeth in the next verse Deliuer thy selfe as a Doe from the hand of the hunter and as a bird from the hand of the fowler The effect of the reason is this If we do follow Gods counsell deliuerance will come vnto vs but if we do not follow it destruction wil come vpon vs. And it standeth thee in hande to looke obout thee if thou be in suertiship For as easily shall the Doe escape out of the hunters hands and a bird out of the hand of the fowler as thou shalt get out of some mens bonds wheÌ„ thou art once in them And therfore follow Gods counsell and afterward be as wary of their wiles and snares as the Doe is of the hunter or the bird of the fowler And therefore thou oughtest to be wary and verie circumspect because the world is full of fowlers and hunters which are not without their snares their ginnes their trappes and their huntsmen But by the way we may obserue here that the best way to escape them is the way of God or else no way therefore he which walketh according to the word of God doth walke most safely neither is there any man so entangled but by vsing of Gods meanes in his word and relying vppon Gods promises he may escape and get at libertie againe for God blesseth his owne meanes when all waies else shall be accursed In this verse he compareth couetous men craftie heads and cruell persons to hunters and fowlers because they go about to praie vppon simple men There be of hunters as there be of fishers some are hunters of beastes and some of men as Peter was a fisher of men but there is great difference Some are called mightie hunters as Nimrod was some are called cunning hunters as Esaw was So of these hunters whereof Salomon speaketh some be mightie hunters as Nimrod was Whereof some hunt for the goods some for the offices some for the liuings and some for the liues of men Of which the Prophet Michah complaineth in his time 7. Chapter Verse 2. The good man is perished out of the earth there is none righteous among men they all lye in vvait for blood euery man hunteth his brother with a net These are ful of craft crueltie craftie because they hunt with nets that is with deuises hidden and couered as nets be cruell because they lie in wait for blood And therefore in Ieremy the enemies of Gods people with whom there is no mercie are called hunters I vvil send out many hunters saith the Lord and they shall hunt them from euery mountain froÌ„ euery hill out of the caues of the rockes Now if we hunt our brethren with nets as they did in Micha his daies let vs feare lest the Lord send out manie hunters to hunt vs as he did threaten his people in Ieremy his daies The fowler also laith nets for the fowle and to these are flatterers compared in Prou. 29. 5. AmaÌ„ that flattereth his neighbour spreadeth a net for his steps

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