Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ability_n	able_a	government_n	19	3	5.8864	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08804	The broken heart: or, Davids penance fully exprest in holy meditations upon the 51 Psalme, by that late reverend pastor Sam. Page, Doctour in Divinity, and vicar of Deptford Strond, in the countie of Kent. Published since his death, by Nathanael Snape of Grayes Inne, Esquire.	Page, Samuel, 1574-1630.; Snape, Nathaniel.	1637 (1637)	STC 19089; ESTC S113764	199,757	290

departed from the word of the Lord in sparing the life of an enemy David in taking away the life of a friend Had he not cause to feare at least an equality in his punishment whom he had exceeded in his sinne no question but God giveth his graces with his holy callings and we hazard the withdrawing of them from us when we embrace sinne Wee finde examples too frequent in all sorts of men that they doe lose by their falling into sinne the graces of God which commonly doe follow their lawfull callings When Kings leave good counsell and embrace enemies of their state to the grievance and vexation of the Common-wealth on when they turne sensuall and attend onely their loose delights God taketh from them the spirit of government When Ministers study nothing but riches or honour or follow pleasures God taketh from them the spirit of prophecie In ordinary mechanicall and manuall professions many excellently able in their way perish and drowne their abilities in idlenesse in gaming in drinking c. Yet when any of these come againe to themselves and refraine these evill courses the spirit of God returneth againe to them and they doe well Saul had many graces of the spirit but the maine hee wanted and the other he lost and that example putteth David into this suite Spiritum sanctum tuum ne auseraâ— take not thy holy spirit from me VERSE 12. 2. SUpplicat he prayeth for herein also hee is double and desireth two things first restitution secondly confirmation 1 His restauration Restore to me the joy of thy salvation he meaneth that inward spirituall joy which before he had in the faith of his salvation For having fallen so foully and thereby deserved so ill at the hands of God hee was jealous of himselfe that he had lost the favour of God and the salvation of his soule The word in the originall hath Jesus in it The joy of thy Iesus for he beleeved that Iesus the Saviour should come of his seed That was joy to him and his sinne did shake his faith therein ne Deus ei offensus subtraheret quod pacatus promiserat formidavit hee feared lest God offended should withdraw that which being pleased he had promised So before him Saint Augustine understood David Redde exultationem salutaris tui i. Christi quis enim sine illo sanari potuit nam in principio erat verbum tempora variata sunt non fides restore the joy of thy salvation that is of Christ For who can bee saved without him the times are changed not faith Our observations from hence are 1 That Davids joy was in making sure of his salvation he had now made experience of a carnall and sensuall joy he findeth it loathsome and defiling and the end bitternesse therefore he returnes to the pursuit of that joy So in a better minde the Church said I will goe and return to my first love for then it was better with me than now The truth is there is no such joy here as in the favour of our God and the faith of our salvation with him David once said Thou hast put gladnesse in my heart more then in the time that their corne and wine and oyle increased This is our summum bonum our chiefe good and upon our deathbeds we hearken to them that speake comforts to us of our salvation when we must part with all here But the Apostle would have it the maine care and businesse of our whole life to worke out our salvation with feare and to make our election sure As the Sea-man regardeth so the businesse within boord as alwaies observing the way of his ship and also looking to his Chart and Compasse for the accomplishing of his voyage In the comforts and joyes of life in things temporall we ever hope that to morrow will be better than to day and when that comes we fall short still Deterior semper posterior dies seldome comes a better But for the joy of our salvation the more we taste of it the more we thirst after it and as we grow in grace we increase in spirituall joy and as our tast so our desire of eternall life doth increase that we thinke long till we appeare before our God in Sion 2 Sinne depriveth us of this joy for when our conscience accuseth us of having done that which displeaseth our God how can we hope that he who is not the God of our obedience should be the God of our salvation Sinne is a thing so hatefull to God that his soule abhorreth it Adam the first sinner hid himselfe Caine beleeved himselfe banisht from the presence of the Lord. The spirit of God departed from Saul sinne turneth our prayers into it selfe If I regard wickednesse in my heart Dominus non exaudiet me the Lord will not heare me sinne turnes our praises of God into the sacrifice of fooles There can be no peace to the sinner so long as we continue in a state of sinne without search of Gods gratious pardon wee are in the deepe pit if we then despaire the pit shutteth its mouth upon us if yet we hope there is no health in our bones because of our sinne till God hath sealed our pardon and that his spirit doe witnesse with ours that wee are in his favour Doe not our owne corruptions and the evill counsels of the ungodly and the temptations of Sathan worke strongly upon us when they prevaile against the joy of our salvation We under value that joy very basely when we change it for any other that holds out in number weight and measure that filleth the measure full and presseth it downe and maketh it runne over Dic animae meae salus tua sum say to my soule I am thy salvation let mee have thy word for that and then as Saint Augustine saith hic ure hic seca here burne here cut me we shall not feare them that kill the body for if wee had all the joyes of the world we could hold them but during this life this joy survives our death Satietie of other joyes breeds surfet of this thirst beati qui esuriunt c. blessed are they that hunger c. Whereas David desireth to be restored to this joy we see our evill condition we cannot tell when we be well when we have joy the best and truest joy that can be we part with it for vanitie of vanities and when we feele the want of it we complaine It is the weakenesse of our judgement we cannot value good things so priceably in the possession of them as in the subduction Carendo magis quÃ m fruendo by wanting more then enjoying is an old rule of our imperfect reason Godlinesse should ever be joyned with contentednesse and our desires should be limited to our enjoyings when wee affect any thing beyond Gods allowance we are often abated in the allowance and our vast and unlawfull desires are corrected by withdrawing from us the good that

away from thy presence and take not thy holy spirit from me 12 Restore unto me the joy of thy salvation and uphold me with thy free spirit 13 Then will I teach transgressors thy wayes and sinners shall be converted unto thee HEre he petitioneth for a constant course of Gods favour for hereafter wherein 1. Deprecatur he prays against v. 1â— 2. Supplicat prayes for Verse 12. 3. Promittit promiseth Verse 13. 1 Deprecatur prayes against 2. 1 Gods casting him away from his presence 2 Gods taking his holy spirit c. 1 Cast me not away from thy presence Our sinnes deserve that God should deny us to come before him for why should the children of darkenesse presse to the light or the children of death to him in whose presence is life Our first Parents soone found how unfit they were for the presence of God and therefore so soone as they had sinned of their owne accord they fled from the presence of God and hid themselves When Cain had done that murther upon Abel his brother it was Gods just punishment a fugitive and a vagabond shalt thou be And he was sensible of it Behold thou hast driven me out this day from the face of the earth and from thy face shall I be hid And Cain went out from the presence of the Lord. The foolish shall not stand in thy sight This is excommunicatio major the greater excommunication When Pharaoh was exasperate against Moses he said Get thee from me take heed to thy selfe see my face no more When David heard how Absolon had slaine Amnon hee was moved like a father for the death of a sonne more that hee suffered that griefe from a sonne yet when the strong fit was off he could not but returne to his fatherly affection to Absolon yet neither his owne naturall inclination or the perswasions of Ioab by the woman of Tekoah did yet readmit him to the Kings presence The King said let him returne to his house and let him not see my face Much more sorrowfull is the punishment of exile from the face of God for David preferreth the presence of God before all other good whatsoever Many say who will shew us any good Lord lift thou up the light of thy countenance upon us Christ is the light of Gods countenance a light to lighten the Gentiles God to Moses My presence shall goe with thee and I will give thee rest Christ is called the Angell of his face So David prayeth that Christ may not faile him and that he would not in respect of his sinnes deprive him of the comfort of his Redeemer Saint Gregory saith he prayeth here against Cains sinne of despaire for A facie dei projicitur cui spes veniâ— post peccatumnegatur Hee is cast from the sight of God to whom hope of pardon after sinne committed is denyed Augustine hath a good note here prius dixit averte faciem Ã peccatis meis first he said turne thy face from my sinnes but here ne projicias me Ã facie tuÃ¢ Cujus facieÌ„ timet ejus faciem invocat Cast me not from thy face whose face he feares his face he desires to see It was Abrahams prayer O that Ishmael might live in thy face or before thee â—he would aske no more of him They that walke uprightly and conscionably before God are not cannot be ashamed to behold his face As for me I will behold thy face in righteousnesse I shall be satisfied when I awake with thy likenesse 1 Here in the righteousnesse of Christ I shall see thee but hereafter I shall fully enjoy thee when after I have borne the image of the earthy I shall beare the image of the heavenly 2 Take not thy holy spirit from me Christ calleth this spirit a Comforter David had need of him now in distresse because of his sinnes This spirit he promised a guide to leade us in the way of all truth David had need of him for seeing God loveth truth in the inward parts and hee had gone in false waies he needeth this guide to guide his feet in the wayes of peace When David hearkened to the voyce of temptation and his eye did walke after his heart then did God withdraw his spirit from him and left him to goe alone He findeth the want of that faithfull guide of his waies and prayeth O take not thy holy spirit from mee David had a double portion of Gods holy spirit for hee had 1 The spirit of holinesse to direct and guide his life and conversation as a private man and by that hee became a man after Gods owne heart 2 He had the spirit in plentifull measure in regard of his office and place and that also was double for 1 Juveni Davidem servum meumâ— oleo sancto meo uâ—xi eum I have found David my servant with my holy oyle have I annoynted him he had not onely Samuels externall unction but God gave him a spirit fit for a King to goe in and out before his people Else how could the yongest sonne of Ishai bred abroad in the field and taken from following the ewes great with lambe have beene fit to have come from managing a sheepe-hooke amongst his fathers cattell to have managed a Scepter in Israell the Lords inheritance And wee have example hereof in Saul his predecessor of whom we reade that when hee parted from Samuel who annointed him King God gave him another heart for so Samuel had told him that the spirit of the Lord should come upon him and hee should be turned into another man Hee that called him to be a King accommodated him for government Thus did God also deale with David Then Samuel took an horne of oyle and annointed him in the middest of his brethren and the spirit of the Lord came upon David from that day forward So that he not onely was sanctified in further measure as a private man but was indued with heroicall graces fit for a Prince And it is said after this that 1 He walked wisely 2 He governed prudently 2 David was a Prophet also of the Lord herein not inferiour to Saul for it is said of him that he prophecied and it was a wonder Etiam Saulinter Prophetas Is Saul also amongst the Prophets David is called the sweet singer of Israell and we have many of his holy Psalmes whereof the Church of God maketh singular use No question but the sinne of David had much weakened the power of the holy spirit in him all these waies and he seemed now to himselfe as a man divested of these graces in such sort as was grievous to him besides he had the fearefull example of Saul his predecestor of whom it is said But the spirit of the Lord departed from Saul and an evill spirit from the Lord troubled him Now charged with the conscience of his sinne and peradventure comparing his sinne with Sauls he feared the like punishment Saul

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