Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	heart_n	word_n	5,244	5	4.1630	3	false

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

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

Courte of conscience which doth finde him guiltie also of much more as namely of hypocrisie of vaineglorie of conteÌ„pt of Gods word of coÌ„tempt of man and of diuers villanous practises done in secret which are knowen onely to God for Saint Iohn saith If our heart condemne vs God is greater then our heart and knoweth all things And thus much for the triall of the man of earth Now let vs heare the sentence of the Iudge Man of earth saith the Iudge thou hast beene endited of diuers and sundrie enditements to the which thou hast pleaded not guiltie and yet notwithwanding being tried by the grand Iurie of the holy Prophets and men of God as also by the verdict of the Court of thy owne conscience hast beene conuicted and found guiltie of them all Therefore nowe what canst thou say for thy selfe why sentence of eternall death should not be pronounced against thee according to the lawe In earthlie iudgementes this question is put to two sortes of persons First such as are quitt by booke Secondly to such as cannot haue that benefit So likewise in this heauenly iudgement This question is propounded both to the elect as also to the reprobate To the elect it is said what canst thou say for thy selfe They staight waie condemne themselues as Dauid did of bloud-guiltinesse Psal. 51. as Iob did his children for blaspheming GOD in their mirth and feastinges as Peter did his fall from Christ euen with bitter teares and as Paule did who saide he was a chiefe sinner crying out O wretched man that I am c. and as the prodigall childe did Father I haue sinned against Heauen and against thee and am no more worthie to be called thy sonne but yet for them thus condemning and humbling themselues there is some comfort VVhat canst thou beleeue in me saith the Iudge and repent from the bottome of thy heart canst thou read thy name in the booke of life To which question euery one doth answere as he is prompted by the spirit of God I beleeue and repent but not of my selfe it is the gift of God I beleeue Lord helpe my vnbeliefe And with Zaccheus they promise restitution of goods ill gotten And with Dauid they pray Oh that my waies were so directed that I might keepe thy statutes alwaies VVell saith the Iudge then heare your sentence The Court doth award you this punishment you shall be crossed and afflicted in this world sometime in your bodies Sometimes in your goods sometimes in your children you shall also be stung with the hote iron of an afflicted and wouÌ„ded coÌ„scieÌ„ce you shal be whip ped scourged with venemous slaunderous tongues of wicked meÌ„ a great deale more theÌ„ this shall happen vnto you heere that you may not be damned with the wicked world so go your way and sin no more least a worse thing happen vnto you but before you can be quite discharged you must remeÌ„ber to put in Death as a coÌ„mon baile for your forth coÌ„ming whersoeuer you shall be called for and my owne sonne Iesus Christ as a speciall suertie for your debt and good behauiour and so paying your fees of obedience newnes of life carrying about you the remnants of sinne as shackles vpoÌ„ the feete of your soule to humble you withall so long as you liue in this world performing these dueties you are discharged from the sentence of eternall condemnatioÌ„ for the law of the Gospell is that there shall be no condemnation to them that are in Christ which walke not after the flesh but after the spirit To which the godly doe answere as the Apostle did in the verie same case I thanke my God through Iesus Christ my Lord. And thus much for the sentence of the elect now let vs heare the sentence of the reprobate Call forth the reprobate man of earth saith the Lord. Man of earth what canst thou say for thy selfe why sentence of eternall death should not be pronounced against thee What canst thou beleue in Christ repeÌ„t for thy sins Yea Lord I beleeue that Christ died for sinners and for my part I am sorie that I must be damned Nay thou reprobate canst thou beleeue effectually that Christ died for thy sinnes and doest thou abhorre thy sinnes which were the cause of Christes death or hast thou any heartie desire so to doe for otherwise thou sayest no more then the Deuils doe who beleeue and tremble No Lord I know not what that meaneth It is true in deed for wheÌ„ thou wert admonished to repent thou hardenest thine heart abusing my patience and making a custome of sinne which hath bred full hardnes of heart and impenitencie in thee and so hast heaped vp vnto thy selfe wrath against this day of wrath and reuealing of my righteous iudgement thou thoughtest also that thou haddest faith and repentance at commandement perswading thy selfe and others that all men may repent and beleeue if they will wheÌ„ they will but now thou seest that thou wert deceiued Oh a Psalme of mercy Lord one Psalme of mercy I can read all the Psalmes of Dauid and say all the penitentiall Psalmes by heart I will goe to Church and say ouer the Lords prayer and my Pater noster too Lord I wil goe a pilgrimage and punish my bodie with whipping and fasting I haue heard thee preach in our parish Church and will doe againe when I can intend it Oh Lord I wil do any thing rather then goe to hell Ah thou reprobate saith the Lord who required all this at thy hands doest thou thinke to please me with thy wil-worship and spirituall whoredoms all that wil not serue thy turn thy name is not writteÌ„ in the book of life therfore thou canst not repent nor beleeue aright hast thou no more to say Yes Lord Others haue done as much as I And I hope to be saued as well as others And I haue heard some say that thou art full of mercy wouldest that all men should be saued Yea saith the Lord so hast thou and many moe abused my mercy bereaued me of iustice as much as in you lie like ignorant vnstable men peruerting my holy scriptures to your owne destructioÌ„ I wil haue mercy on whom I will haue mercy I will execute iudgement merciles vpon thee which shewedst no mercy to the poore fatherles do thee no wrong Therfore now heare thy finall sentence because thou hast abused thy arme that is the power wealth authority that I gaue thee hast not at any time loued me for my mercy nor feared me for my iudgmeÌ„t lo therfore thy arme shal be brokeÌ„ thou shalt be depriued of all meanes wherby thou hast bin encouraged to do mischief and then thou shalt be no more cause of feare my people shall goe and liue without feare of thee Also thou shalt goe from hence to the place from whence

and that was but onely during the tempest but when they in the ship were afraid of sinking they cried Saue vs Master we perish else and then he awaked and rebuked the winds so Christ may seeme to sleep in thee during the time of tempestuous temptations but whensoeuer thou art in any danger he is awake to saue thee and in the end will rebuke Sathan and tread him vnder thy feete that Christs spirit is in thee thou maiest perceiue by the voyce of the Church that is in thy case In my bed by night saith the Church I sought him whom my soule loueth but could not finde him so thou seeekest him whom thy soule loueth but canst not finde him that is thou seekest him whom thou hast with thee for there is in thee the loue of Christ which cannot come but from Christ himselfe now the very loue of Christ in thy heart though it be but weake yet is a certaine argument of Christs sanctifying spirit in thee for though the reprobate may in some sort slauishly tremble at the iudgements of God and for some carnall respect ioye in the things of God for a time yet there is not in them a loue of God in Christ Iesus but with their seruile feare is ioyned also a deadly hatred of the Lord as of their mortall enemie Againe if thou feele not as yet the gracious presence of Gods spirit in thee as thou wouldest yet vse the holy means that God hath appointed for the conuersion confirmation of his children frequent the word preached read in the scriptures labours of the godly learned vse praier conference and meditatioÌ„ so wait on God who is thy present helpe and thy God but thou saist thou canst not heare with delight thou canst take no pleasure in reading of good books nor hearing of them redd vnto thee thou canst not brooke conference and praier thou doest distast them all yet I say vse them still as a good man taketh meate and drinke and phisicke though it be against the stomacke and cast vp all againe yet he desireth to digest it and so by often taking at last doth gather strength and take that willingly with hope which before hee receiued against his will with a kind of loathing So thy sicke soule by often vsing the holy meanes that God hath appointed at last through his blessing will strengthen thee and make thee to vse them of loue desire which now thou doest but vnchearfully and with a certaine kind of loathing There is a defect in the stomacke or some other part of the body which will not suffer wholsome meate to be digested So in the inward man the defect may be in the vnderstanding which may be darke or in the memory which may be brittle or in the vtterance which may be slowe or in thy faith which may be weak or in thy repentance which may be imperfect or in thy loue which may be small or in thy zeale which may be bitter or colde or in thy minde which may be earthly or in thy affections which may be vnrulie or in thy whole man which may be lumpish heauie and vntoward to good things yet in all these remaine a double comfort First these graces are not counterfet but in trueth are such as they seeme to be thou vnderstandest aright thou vtterest the trueth though but slowly thou remembrest the best things and beleeuest the word and repentest in trueth with hatred of thy sins and thou louest God and his word for themselues sake againe so much as thou vnderstandest and knowest and remembrest beleeuest louest thou also affectest embracest in heart desirest to grow in them to practise them to the praise of God and therfore still hope and wait on God for though God seeme now to thy soule as if he had no care of thee yet he doth care for thee and thou shalt one day ioyfully sing as Dauid doth heere Lord thou hast heard the desire of the poore c. Lord thou hast heard c. The Lord doth heare all mens desires and knoweth all their thoughtes long before but he is said to heare the desires of his children after a more speciall and gracious manner because he doth in mercy both fauour their sutes and grant their requests so this word of hearing is to be vnderstood somtime in the scripture as where Dauid saith If I regard wickednes in my heart the Lord will not heare me that is the Lord will not grant me my desire And so is it taken also sometime amongest vs in our common manner of speaking as when we doe not fauour a mans suite we use to say I heare you not This is that which the children of God doe most groane and long for in praier namely to pray so that the Lord may heare them that is may afford them a gracions hearing which if they may be assured of then are their hearts filled with ioy whatsoeuer happeneth to them in the world And al their feare is least their sins and sinful praiers should stop the eares not of the Lord simplie but of his grace and fauour against them To that end doe they come before the Lord in all humilitie feare and reuerence striuing sighing and groaning and troubled in spirit And to this end the Lord oftentimes seemeth vnto his children as one that is deafe he maketh them no answere but takes away from them for the time all feeling of comfort in praier to that ende that when he doth speake peace vnto their harts they may know what a mercy they haue receiued from his Maiestie But wicked hypocrites regard not so much whether the Lord doth heare theÌ„ or no but whether men do heare them that is all their care they pray to be seene of men and to be heard of men onelie labouring with their lips but without anie strife of the heart They pompe it they chant it they howle it and throate it to please themselues and others but whether all that paines of theirs be accepted with God they neuer so much as once thinke So that when they haue done their stint and taske they may saie as the harlot said of whom Salomon speaketh To daie I had peace-offerings I haue payed my vowes and so leaue for that matter it is no matter whether they be receiued or no she hath paid them so saith the Hipocrit I haue said all my praiers to day I haue done al my deuotion there leaue for that matter but the poore child of God whose soule groaneth vnder the buthen of his sins doth not so much boast of the saying of his praiers as he doth of Gods mercy in hearing his praiers Lord I thank thee saith the Pharisie that I fast and praie so often in a weeke but Lord be mercifull to me saith the Publican Lord I praied in thy temple saith the one as the wicked in the Gospell Lord we haue heard thee preach in our streets

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