Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	soul_n	22,606	5	5.7136	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19499	A mirrour of mercie or The prodigals conuersion briefely, and learnedly expounded, and full of comfortable consolations for all penitent sinners. By William Cooper, minister of Gods word, and B. of Galloway.	Cowper, William, 1568-1619.	1615 (1615)	STC 5928; ESTC S119161	51,916	283

fructum esse stultae sanitatis That sinne is the fruit of vnhappy health and that holy sicknes is to be preferred vnto it the same is to be thought of all other crosses being sanctified to our vse Vers. 18. I will rise and goe to my Father and I will say These being his motiues now followeth his resolution wherein first wee see that true repentauce is a rising we fall by sinne we rise by repentance in the godly there is a death and a resurrection and an ascention euen while they liue in the body by the first death sinne dies in them By the first resurrection they arise from their sinnes by the first ascention they go vp after their Lord though they walke vpon earth They haue their conuersation in heauen and their affections are set on these things which are aboue at the right hand of God Blessed is he that hath part in the first resurrection for vpon him the second death shal haue no power If the soule while it is in the body rise not out of the graue of sinne sure it is the body shall neuer rise out of the earth but to shame and confusion Awake therefore thou that sleepest and stand vp from the dead and Christ shall giue thee light But we must know that this rising of a sinner from his sinnes is not a worke that can be wrought by the power of nature the second resurrection will bee wroght by the mighty power of God and much more the first Si stare perse non potuit humana natura adhuc integra multo minus per se resurgere potestiam corrupta Euery man by nature is a vessell replenished loadned heauy with sinne not vnlike that Ephah wherein wickednesse was couered and prest downe with a talent of lead how shall he theÌ„ rise if grace come not from aboue to remoue the talent he cannot so much as lift vp the head no more then that man diseased of the Palsey till the Sauiour come and giue the command and with the command grace Arise and walke Lazarus was dead but foure daies he stunke already but should haue lien still till hee had rotted if Iesus had not stood ouer his graue and called vpon him and no better is it with vs we are dead in sinne till the Lord quicken vs. Vtinam ad hoc monumentum meum digneris accedere domine Iesu voca me de monumento huius corporis si illachrymaueris prome saluus ero It was the desire of Ambrose alluding to Lazarus his resurrection shold be ours also Oh Lord Iesus that thou wouldest draw neere this sepulchre of mine that thou wouldest raise me out of the graue of this body and command me to come out that my cogitations and affections he not inclosed in darkenesse but I may see thy light and being set at liberty may walke after thee And goe to my father He sinned by going from his father when he repents he returnes to his father againe this repentance hath a course plaine contrary to that which men kept while they walked in their sinnes So Chrysostome alluding to the doings of wise men who went home an other way then the way they came to the field obserues it in al penitent men they come home to the Lord an other way then they went from him Hast thou gone from the Lord by the way of anger or hatred returne againe by the way of meekenesse and loue Hast thou sinned by intemperance amend by abstinence Wentst thou astray by the way of concupiscence returne by continence Hast thou sinned by couetousnesse taking from thy neighbour what thou shouldest not make restitution with Zaccheus This is that effect of repentance which Saint Paul calleth reuenge When a man grieued in himselfe for that hee hath grieued the Lord resolues to bee reuenged on his sins by following a course plaine contrary vnto them Againe we see here goe a sinner where he will he can neuer find rest and contentment till he come home to God his heauenly Father Seeke it as thou wilt in the creature thou shalt neuer find it God made all his creatures for man but man he made for himselfe and he is content all that is his bee thine prouiding thou wilt be his All things are yours things present and things to come and yee are Christs and Christ is Gods God calleth vppon vs to come to himselfe My Son giue me thine heart Come vnto me I will refresh you And euery creature in their kinde sends man backe vnto the Lord this is their voice Why wander yee in vanity Why follow ye after lies for your sinnes we our selues are subiect to vanity seeke not your good in vs seeke it in him that made vs by your restitution to his fauour Wee looke for deliuerance from this bondage of corruption in to the glorious liberty of the Sonnes of God By your going a whoring after vs yee may increase bondage and ours also but cannot procure to your selfe wished contentment All that euer tasted the pleasure of the creature before vs witnesse the same vnto vs. But alas so foolish is man that hee dreames of a possibilitie to finde contentment for himselfe wher neuer one could find it before him he regards not the testimony of others hee will not be taught of any till experience the the Schoolemaster of fooles teach him and then though hee were ten times more wise and wealthie then euer Salomon was and would lay downe his head and his heart to seeke desired comfort in the creature yet shall hee be forced to acknowledge that All the labour vnder the Sunne is but vanity and vexation of Spirit there is a short abridgement of our life Man commeth into vanity and goeth into darkenesse it is no better if we doe no more but follow the course of nature let vs therefore go aboue the Sunne seeke rest ioy and contentment in our God in whom onely it is to bee found And I will say When hee was in the way of his sinnes he went from one sin to another till hee came ad profunaum to the deepth of sinne Now when hee comes to the way of repentance repentance yee see from one grace hee proceeds and steppes forward to an other for both vertues and vices haue their owne fellowship Vices are linked together like the links of a chaine any one of them preuailing ouer a miserable man deliuers him to another Ope vicaria fugitiuum seruum vitia ret nent Thus is hee carried as a captâ—ue from hand to hand in that cursed fellowship till hee come to their common master the prince of darkenesse Vertues also and graces haue their owne society and a man comming in amongst them is sent from one of them to an other till he be deliuered into the hands of their Lord and master Iesus Christ for no vertue nor vice

as the art and industry of man hath made them but such as they are by nâ—ture Et sicut gignitur ex oleastri semine oleaster ex oleae semine non nisi oleaster Cum inter oleastrum oleam plurimum distet ita de carne peccatoris de carne iusti vtrinque peccator quam vis inter peccatorem iustum multum distet And as the seed of the wilde Oliue bringeth out a wilde oliue and the seede of the oliue brings out also a wilde oliue albeit betweene the oliue and the wilde oliue in themselues there is a great difference euen so out of the flesh both of iust men and sinners sinners are begotten albeit in themselues great difference bee betweene the righteous and the sinner That all matter of gloriation may be taken from flesh and he who glories may glorie in the Lord boast as thou wilt of the priuiledges of nature they are but the matter of thy mourning Comfort canst thou haue none but in that which grace hath giuen thee aboue nature Onely let parents take heede that in their owne default their children become not crosses vnto them Iustly was Adonijah a scourge to Dauid in his olde daies because he would not displease him from his youth And Ophni and Phinees a crosse to their father Eli because he suffered theÌ„ to run into a slander A threefold dutie therefore should fathers discharge to their children first by a godly life giue them good example doe not that which thou wouldest not wish thy children to follow it is an euill great enough that thou hast deriued sin vnto them by propagation let them not also draw it from thee by imitation Secondly haue a care of their education to bring them vp in the information of the Lord. Foolishnesse is bound in the heart of a childe but the rod of correction driues it away Nazian records that the Lacedaemonians learned their children to excell in fortitude and tollerance of sorrowes by frequent beating them Licurgus taught the Spartans what power was in good education WheÌ„ of two dogs procreat of the same parents by his paines he made the one a hound for the fields the other not so trained vp remaining but a curre for the kitchin And Socrates was wont to say that many children for want of good education were like vnto couragious horses who for lacke of gouernment become no better then Asses It is a shame for Christians to come behinde Ethnickes in this duty And yet that education will not alway doe it is euident in Isaac and Ismael both brought vp in the house of Abram yea in Iacob and Esau both gotten of one father borne of one mother that lay together in one belly their education was alike their dispotition vnlike Therfore besides the ordinary meanes of information and correction the last duty fathers ought to their children is earnest praier vnto God for them euen as Iob euery morning sacrifised for his children that GOD would frame their hearts to his holy loue and obedience that the corruption of nature which in the first generation they communicate to their children may be taken away and they by the grace of regeneration sanctified and renewed vnto his holy image Hauing noted these things in the parable according to the letter in the point of the father two things also occurre to bee marked in the part of the sonne first his vile ingratitude to his Father that vpon no necessity onely to the end he might follow his owne will and enioy the perishing pleasures of his sinfull lusts he forsakes him And that all children may learne to flee this fault let them marke that because this young man became a crosse to his father he becoms at length a crosse also to himself It is the first dutie of godlinesse in children said Cyrill to be thankfull to their parents to wait vpon them serue theÌ„ coÌ„fort theÌ„ especially in their old age Quamvis enim illis plurima eiusmodirediderimus rursus tamen eos generare non possumus for albeit in some things we may be able to requite them as Ioseph being fed 17. yers by his father Iacob in Canaan fed his father againe other 17. yeres in Aegypt yet are we neuer able to beget them againe Ab illis primam viuendi causam accepimus adeo vt parentes velut dij quidam sint hoc est liberis vice Dei hos Deus increatus immortalis nobis creratos mortales deos dedit vt homines honore afficeret For vnder God we haue our being of them he who is the father immortall and increated for the honouring of mankind hath communicated his name to mortall and created creatures to make them also fathers and begetters of others thus are they to their children like little gods or in God his steed which as it should waken in fathers a care to be answerable to there name and place in wise and louing dealing with their children so warnes it children of that loue thankefulnesse and obedience they ought euery way vnto their parents But such is the iniquitie of this age that many parents would willingly bee content to forgo all the good they may haue by their children vpon condition they were quit of their euil This prodigall child failed in omissioÌ„ of his duty his fault was in the desertioÌ„ of his father we heare not that other waies he did him any euill or was vnreuerent toward him either in word or deed like vnnaturall children now who are not ashamed to be mockers cursers and oppressors of their parents A fearefull impietie a beastly stupiditie doubtlesse a forerunner of great wrath to fall vpon these who fall into such sins There was infirmities in Noah when C ham mocked his wickednesse but did he not for that incurre the curse and thinkest thou that the faults of thy parents shall excuse thine vnnaturall contempt of them Wilt thou look into the law thou shalt see an heauy penaltie laid on euery iniurie that either by word or deed thou dost to thy father He that curseth his father or his mother shall die the death He that smiteth his father or his mother shall die the death Yee shall feare euery man his father and his mother If any man haue a sonne which is stubborne and disobedient who will not hearken to the voice of his father nor the voice of his mother c. Then all the men of the citie shal stone him with stones vnto death Cursed be he that curseth his father or his mother The eie that mocketh his father despiseth the instruction of his mother let the rauens of the valley picke it out and the young Eagles eat it And if we shal come downe lower to looke into nature we shall finde this vile ingratitude condemned by her decree also Filius cum patre quoquo modo

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