Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	according_a	judge_v	see_v	1,816	5	3.3060	3	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

that sinned are not capable of it The Angels that stand in their first estate never came to miserie and they stand by the providence and love of God But sinfull man maketh God called mercifull and he putteth him to his multitude of tender compassions This is the rock of our refuge our strong Citie of refuge against the pursuer it is our hiding place In nothing doth God comfort us more Therefore be ye merciful with this sicut Sicut pater vester coelestis as your heavenly Father There is nothing that flattereth sinne more and that giveth it growth and vegetation amongst us then the overweening of this mercie Every wicked man can say God hath multitude of tender compassions and his mercies are more then my sinnes it is true But what interest such a one may have in those mercies he little considereth For with the Lord is mercie that he may be feared and that a sinner may apply himself not to continue in his finne presuming upon it but for sake it beleeving it for he that confesseth and for saketh his sinne shall have this mercie Let us therefore begin with David at Confitebor contra me I will confesse against my self and say Peccavi contra Dominum I have sinned against the Lord with a conscience of our sinnes and a sense both of the pollution of them within our selues and of the provocation of Gods due displeasure against us for them Then it will be in season to call for mercie But if we over-weene our own integritie as some justiciaries do Sani non egent medico the whole need no Physitian or if we sinne on in confidence of mercy at last We shall finde that God sitteth in his throne and judgeth uprightly and that the ungodly shall not stand in judgement nor sinners in the congregation of the righteous For the Lord knoweth the way of the just but the way of the ungodly shall perish 3. What effect he desireth of these mercies This is varied in phrase for he is passionate and exceeding earnest with God and plieth him with strong cries and supplications 1. To blot out his transgressions 2. To wash him throughly 3. To cleanse him 1. The blotting out of his transgressions hath reference to the books of God wherein all our transgressions are recorded 1. The book of Gods remembrance 2. The book of our conscience 1. The book of Gods remembrance God is a Seer and there is nothing hid from his eye and he doth consider the sonnes of men his eyes are upon all his wayes There is not a thought in our hearts but he knoweth it long before we our selues know it As he seeth so he remembreth and that we call his book of accounts wherein he recordeth all that is said done or thought that he may judge us according to all that is registred in that book whether it be good or evill He is said to blot us out of that book when our true repentance and his free pardon hath removed our iniquity from us Two Doctrines arise from hence 1. One of terrour all our sinnes are booked and kept upon record 2. Another of comfort they may be blotted out thence 1. Doctr. Knowing the terrour of the Lord we must be wariehow we sinne against him for though we love sinne he hateth it He is a God that loveth not wickednesse neither shall any evill dwell with him Though we sleight sinne and passe it over gainsomely and pleasantly yet he taketh it to heart and recordeth it that he may be able to set all our sinnes in order before us when time comes This is a black book and it will be a fearfull and shamefull thing to behold all our sinnes inventoried together All our idle words vain lascivious malitious false slanderous speeches all our loose thoughts all our vast and unlawfull desires all our ungodly works done all the good duties omitted all the evils we would have done all the imaginations of the thoughts of our hearts are not all these things written in his book We may conceive it by this David hath the honourable memory of walking in all the wayes of God alwayes save onely in the matter of Uriah the Hittite That matter is recorded in this living book of holy Scripture so are many of the infirmities of his holy ones chiefly for terrour of his children that they might feare to sinne against him who keepeth so exact a score of all our transgressions These are called debts and God our creditour keeps his debt-book very perfect The Steward in the parable called his Masters debtors they could tell every man what he owed but who knoweth how often he hath offended We have no hope to pay these debts and therefore we desire mercy to blot them out of the book And if we look back upon the transgressions of our whole life we shall see need not onely of the loving kindnesse of the Lord but of the multitude of his tenderest compassions 2. Another book is the book of our Conscience this also keepeth a record against us It was called of old our inwit for though our appetite and witbe so corrupt that the deceivable lusts of the flesh do often transport us to Gods offence yet our understanding and reason and memorie informe our conscience of our sinnes and that booketh them This book is not so exactly kept as the other because 1. Many sinnes passe us which we are not aware of 2. Many thoughts words and works escape us which we think to be no sinnes our consciences not being rightly informed 3. Many sinnes our memory doth not retein which should give in evidence to our conscience against us 4. The conscience it self may be corrupted benummed seared and so many foule deeds may escape unrecorded Yet for all this if we had no other book opened against us to convince us of sinne but this This alone would call us guilty and expose us to wrath David sueth to have his transgressions blotted out of both these books For if the tender mercies of God should blot his book and the book of our conscience remaine against us we should live upon the rack in a perpetuall torture our spirit wounded within us It is well observed of Cardinall Bellarmine Sciebat David ex actione peccati relinqui in animâ— reatum mortis aeternae David knew that by the acting of sinne in his soul was left the guilt deserving eternall death You may discerne the convulsions and strong cramps of the soul for sinne in David There is no rest in my bones because of my sinne So long as we live in sinne we feele not the pain of it David for ten moneths found no great need of these mercies of God For a sinner during his impenitencie is as a man besides himself but reversus ad se returning to himself then he bethinketh in what case he stands before God Demersus in profundo drowned in the deep the Sea above him seems not heavy Elementa in loco non

waies to the waies of God I deny not but Scribes and Pharises in Moses chaire may teach well who live ungodly and being unconverted themselves may be instruments of the conversion of others But this is done by no vertue or grace in them but by the power of Gods ordinance in their calling for grace followeth the calling sometimes where it forsaketh the person Lastly we see the way to recover transgressors which is by teaching them the waies of God Transgressors are such as goe out of the way ambulant in via non bona they walke in the way which is not good and nature is no good guide for corrupt nature is like to the earth under the curse it bringeth forth nothing but brambles and thornes teaching is the culture of it The reproofe of sinne from the law breaketh up the ground doctrine soweth the good seed exhortation and continuall inculcation in season and out of season doth water it the sonne of righteousnesse shineth on it and giveth it vegetation Therefore so many as have any desire to know the waies of God let them hearken to teaching The word is given to profit withall and it is a singular blessing of God to that place where teaching of the waies of God is plenteous and where the way of obedience and salvation is declared else all we like sheepe shall goe astray and walke in crooked pathes God in wisedome knowing how usefull this would be in his Church to have some to instruct and teach others his waies began himselfe to furnish the first beginners of the world with abilities for this purpose for the state of innocency needed no other than its owne light to shew it the right way After the fall yet the remaines of intellectuall light holpen with speciall grace in the fathers served for bookes and lawes and rules of good life all the first age of the world Then the Preacher of Righteousnesse survived to see and begin a new world his sonne Sem of likelihood that Melchizedeck King of Salem so famous for a King and Priest to Abraham Abraham God knew would teach his children Moses first received the Law from God he was assisted by the holy Prophets till Christ hunc audite heare him Then he sent Goeye into all the world teach and he established the Evangelicall Priesthood in the Church yet if all converts did joyne with them the great harvest could not want labourers 2 Prophetat impiieonv ertentur adte He prophesies and the wicked shall be converted unto thee This is finis praedicationis the end of Preaching the word is given to profit Haec utilitas this is profit omnes sicut oves aberravimus reduces ad ovile we have gone astray like sheep thou shalt bring us backe to the sheepefold Opus 1 arduum 2 gratum a worke 1 hard 2 acceptable 1 arduum hard Much more then creation there his dixit said was fecit did to make man of earth was opus verbi the work of his word rather verbum opus the word his worke To recover man from Sathan it was fortitudo brachii the strength of his arme verbum factum factumcaro the word made made flesh for it is more easie to make a convert a Saint than to make a sinner a convert In the creation of man no repugnancie of the matter in the conversioÌ„ of a sinner a new creation nay reluctation In the creation God infused the body received the spirit of life and we became templum spiritus the temple of the holy Ghost Sed cum domus creationis facta esset spelunca latronum but when the house of creation became a denne of theeves When man had lost his holinesse and righteousnesse beside the privation of grace there came in also a corrupt habit of perverse opposition to God so that when God offereth grace man refuseth it and is loath to admit the holy Ghost a guest When we doe receive him we often grieve sometimes quench him naturalis homo non potest percipere non vulâ— recipere non potest retinere the naturall man cannot perceive will not receive cannot retaine We are ill husbands of this talent the Sonne came to call sinners Sathan hath got the hand of us for we would not be converted his temptation not onely corrupted our manners it also empoysoneth our affections Christ on earth declared his power by sea and land yet his brethren the Iewes nor by miracles nor by example nor by doctrine would be converted Facilius est rempublicaÌ„ novam constituere quÃ m depravatam corrigere It is easier to make a new Common-wealth than to amend that which is corrupted All the imaginations onely evill querela patris filii non vultis venire ad me the complaint of a father children you will not come unto me quoties ego vos ad me noluistis as often as I would have gathered you unto me you would not Venite omnes ad me come ye all unto me venientem non cjiciam foras him that comes unto me I will not cast forth 2 Gratum acceptable first in subjecto in the subject for licet maligna natur a patiatur jugum though depraved nature beare the yoke yet man once converted would not for all the world be as he was There is great difference betweene the pleasure of sinne and gaudium spiritus the joy of the spirit The one a luscious and surfetting sweetnesse which killeth appetite and is but for a season the other hath a pleasant mixture of delight and desire rejoyceth with joy unspeakeable and glorious it is ever in growth and vegetation crescit incremento Dei increaseth with the increase of God Ovis redux nollet esse iterum in deserto nec prâ—digus extra patris domum the sheepe brought backe would not be againe in the desert neither the Prodigall out of his fathers house Latro in cruce conversus regnum cogitat the thiefe on the Crosse converted thinkes upon the kingdome of God I have gone astray like a lost sheepe seeke thy servant 2 Gratum in Ecclesia i militanti acceptable in the Church militant 1 This mends their companies I am a companion of all them c. Away from me ye wicked c. 2 It comforts their griefe it addeth voyces to the convert Sinne is the sorrow of the Church Mine eyes gush c. I saw the transgressors and was grieved 2 In triumphanti in the triumphant 1 Inter Angelos hi nos diligunt amongst the Angels they love us these are ministring spirits our guard 2 Inter sanctos coelestes animas quer an sciant amongst the Saints Qu. Doe the Saints know one another in heaven Romanists say in Deo tanquam in speculo vident omnia in God as in a glasse they see all things For the contents of the beatificall vision I dare not number or esteeme them Saint Augustine They may have intelligence from earth by the soules that goe hence this doe I beleeve and teach 1 That their

idlenesse 2 By their dishonesty and falshood 3 By their waste 4 By their unthankfulnesse To settle the heart against this distraction of cares 1 Thinke how these cares came first in â— for God placed man in a Paradise in full possession of all things necessarie for him sinne shut him out thence and lodged him where Luctus ultrices posuere cubilia curae Sorrow and care residents are Let us labour by repentance to remove sinne and cares will give way presently 2 Let us see how farre by the sentence of the Iudge upon man our â—â—re is extended We shall finde that the tartnesse and acrimonie of the sentence is sweetned with a blessing for in judgement God remembreth mercie The sentence is In the sweat of thy face thou shalt eate bread till thou returne to the ground Here is 1 In sudore in sweat this sweat that cometh of labour and exercise is wholsome and preserveth health labour is now enjoyned Qui non laborat ne manducet He that labours not let him not eate This is no such great affliction for we can be well content to sweat at our pleasures 2 In sudore Faciei in the sweat of thy face he saith not In angore cordis in sorrow of thy heart Omni custodia custodi cortuum With all keeping keepe thy heart Mi fili praebe mihâ— cor My son give me thy heart Christ ne turbetur cor vestrum let not your heart be troubled 3 VescÃªris thou shalt be fed if we go not further A small matter may serve for food Nature is no great demander here is no gluttonous waste allowed 4 Pane with bread this is all we may aske of God Panem nostrum Our bread And no further should our care streine then the necessaries of life and no other way then in the way of our calling 5 Donec untill for we shall not be alwayes drudges to the flesh we have our donec untill and then all the cares of life determine They that will studie and labour for bread for posteritie may overdoe Fathers are allowed to lav up for their children but let them take heed they cast them more upon Gods providence then their owne provisions for them lest God blow upon them You may observe it that commonly such as rise to wealth from low beginnings are commonly most carefull to heape up for their children None trust God lesse then they and no estates are sooner blasted then theirs God never intended when he placed us in the world to make us for the world he set our face a better way Many have found the cares of this world such hinderances to repentance of sinnes such encreasers rather of sinne such remora's to godly life that they have freely abandoned the world and embraced a necessitous poverty rather then they would teare themselves with these thornes 3 The acceptation of this sacrifice with God O God thou wilt not despise There are none more despised in the world amongst the braves and gallants of the earth then those who go mourning all the day long for their sinnes But O God thou wilt not despise such How many great adulteries murthers and soule sinnes have beene committed by Kings and great persons But what say the books of time or what can our observation of our time testifie of broken and contrite hearts for them Our comfort is if grace do so farre prevaile against corrupt nature to sanctifie it to true repentance God will accept it we shall do well to see some examples of broken hearts and how they have beene accepted with God 1 Of Solomon who after his surfeit of all temporall pleasures made a whole booke of recantation and repentance wherein he calleth all those pleasures of life which had carried him away from God Vanitie and Vexation of spirit vanitie of vanities and concluded that the end of all things is to feare God and keep his Commandments How God accepted him we need no other proofe then that book of the Preacher received into the Canon of holy Scripture 2 Of Manasseh king of Judah for his sinnes were high growne and like an harvest of corne yellow for the sickle of divine vengeance He did evill in the sight of the Lord like to the abhominations of the heathen What his Father Hezechiah had done to remove idolatry he undid built up againe the abhominations which he had ruined He made his children passe through the fire he used witchcraft erected an Idoll in Gods house wrought much evill in the sight of the Lord to provoke him to anger A greater sinner I read not of theÌ„ Manasseh was And when he was in affliction he besought the Lord his God and humbled himselfe greatly before the God of his Fathers and prayed unto him and he was entreated of him and heard his supplication and brought him againe to Jerusalem where he brought forth fruits worthy of Repentance For he fortified the City of God he removed the Idols which he had set up and he repaired the Altar of the Lord and offered peace-offerings thereon 3 Of Mary Magdaleno the sinner whose broken and contrite heart had comfort in the pardon of her sinnes and Christs first appearance to her 4 Of the poore Publicane who came his owne accuâ—er into the Temple and went away justified more then the proud Pharisee 5 Of Simon Peter upon whom Christ looked and that looke sent him forth to weepe bitterly And his Master forgave him and imployed him in his Church Such is the unlimited loving-kindnesse of God to broken hearts For Christ was sent of purpose to binde up the broken-hearted The Apostle saith that there is breadth and length depth and height in the love of God 1 For breadth The earth is full of the mercy of the Lord. 2 For length His mercie is for them that feare him from generation to generation 3 For depth Where sinne aboundeth grace superaboundeth 4 For height Thy mercies are exalted above the heavens 1 In breadth like the garment of Sem and Japhet which covered their Fathers nakednesse 2 In length like the ladder of Jacob whose foot on earth whose top reached heaven 3 In depth like the Red-sea which swallowed Pharaoh and his hosts 4 In height like the ascension of Christ into heaven seene till a cloud involved him For our God is gentle milde and gracious and passeth by offences Let Jacob repent and he seeth no iniquitie in him Gods pardon healeth broken hearts for it removeth sinne In those dayes saith the Lord the iniquitie of Israel shall be sought for and there shall be none and the sinnes of Judah and they shall not be found for I will pardon them whom I reserve Sinners converted joy him how welcome was the Prodigall to his Father he had not so much as a chiding for all his loosenesse and waste There is joy in heaven over every convert David hath done for himselfe here he endeth his suit for himselfe By this

Selected quad for the lemma: book_n

Text snippets containing the quad