Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	bless_a	father_n	miserable_a	3,490	5	9.7884	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09086	The seconde parte of the booke of Christian exercise, appertayning to resolution. Or a Christian directorie, guiding all men to their saluation. Written by the former authour. R.P.; Booke of Christian exercise. Part 2.	Parsons, Robert, 1546-1610. Christian directory.; Parsons, Robert, 1546-1610. First booke of the Christian exercise.	1590 (1590)	STC 19380; ESTC S110194	217,337	475

as hath not onelie giuen lyfe and beeing vnto hys chyldren but also as S. Paule saith hath poured into theyr harts the diuine spyrite of hys onelie eternall Sonne styrring them vp to most assured confidence and inuincible hope in hys fatherlie goodnes and protection And vpon assuraunce of thys hope haue as well sinners as Saints from the beginning fledde vnto him confidently vnder this tytle of paternitie and neuer were deceiued So the Prophet Esay as well in his owne name as in the name of the sinfull people of Israel doubted not to cry Thou art our father Abraham hath not knowne vs and Israell is ignorant of vs Thou O Lorde art our father thou art our redeemer And to confirme thys assuraunce vnto vs Christ sent that most sweete and comfortable embassage vnto his Disciples presently vpon his resurrection Goe tel my brethreÌ„ that I doe ascend vnto my father and vnto your father vnto my God and vnto your God By which two wordes of Father and God the one of loue and the other of power the one of will the other of abilitie he tooke away all doubt of not speeding froÌ„ each man that should make recourse to thys mercifull Lord Father God himselfe also after many threates vsed by the Prophet Ieremie against the people of Israel for their sins in the end least they shoulde dyspaire turneth about his talke and changeth hys style assuring them of many graces and fauours if they would returne vnto him telling the house of Israel that hee had loued her from the beginning and had sought to drawe her vnto him by threates to the ende hee might take mercie vpon her and that now he intended to builde her vp againe to adorne her with ioy exultation to gather her children from all corners of the earth to refresh them wyth the waters and riuers of life and all thys sayth he Quia factus sunt Israeli Pater for that I am become nowe a Father to Israel And in the same place to wicked Ephraim the heade Cittie of the rebellious kingdom of Samaria he saith Ephraim is becom my honorable son my delight deerely beloued child therefore my bowels are moued with compassion vpon him in aboundance of mercy wil I take pitty of him So much attributed God to this respect of being a father vnto Israel Ephraim of theyr beeing his children that for this cause only notwithstanding their infinite enormous sinnes hys bowels of endlesse mercie were mooued wyth loue and compassion towardes them And these are those tender and mercifull bowels which holie Zacharie father to Saint Iohn Baptist protesteth to be in almightie God towardes mankinde that had offended hym These are those which were in that good olde father mentioned in the Gospell who beeing not onely offended but also abandoned by his younger sonne yet after he sawe him returne home againe notwithstanding he had wasted all his thrift and substaunce and had wearied out his bodie with wicked life hee was so farre off from dysdaining to receiue him as he came forth to meete with him fell vpon his necke and kyssed him for ioy adorned him wyth newe apparrel rich iewels prouided a solemne banquet for him inuited his freendes to bee merrie with him and shewed more exultation and tryumph for hys returne then if he had neuer departed from him By which parable our Sauiour Christ endeuoured to set forth vnto vs the incomprehensible mercy of his heauenly father towards sinners in which respect hee is trulie called by his Apostle Pater misericordiarum the father of mercies For that as Saint Bernard well noteth thys sea and Ocean of mercies doth flowe peculiarly from the hart of a father which cannot be said so properlie of the gulfe and depth of his iudgments For which cause he is called in Scripture the God of iustice and reuenge and not the Father And finally thys blessed name of Father in God dooth import vnto vs by Gods owne testimonie all sweetnesse all loue all freendshippe all comfort all fatherly prouidence care and protection all certaintie of fauour all assuraunce of grace all securitie of mercie pardon and remission of our sinnes whensoeuer vnfainedly we turne vnto him And in thys poynt his diuine Maiestie is so forward and vehement to giue vs assurance that beeing not content to sett foorth his loue vnto vs by the loue of a fathers hart he goeth further protesteth vnto vs that hys hart is more tender towardes vs in thys behalfe then the hart of any mother can bee to the onely childe and infant of her owne wombe For thus he saith to Sion which for her sinnes beganne to doubt least he had forsaken her Can the mother forget her owne infant or can she not be mercifull to the childe of her owne wombe if she could yet can I not forget or reiect thee beholde I haue written thee in the flesh of mine owne hands And thys for so much as God is called our father There remaineth yet a third consideration which more setteth forth Gods inestimable loue then any of the other demonstrations before handled And that is that he gaue the life and blood of his onely begotten and eternal sonne for purchasing and redeeming vs when we were lost a price so infinite and inexplicable as no doubt his diuine wysedom wold neuer haue giuen but for a thing which hee had loued aboue all measure Which our Sauior himself that was to make the payment doth plainly signifie and therefore also seemeth as it were to wonder at such a bargaine when hee saith in the Gospell So deerely hath God my father loued the world that he hath giuen for it his only begotten sonne In which wordes hee ascribeth this most wonderfull dealing of his Father vnto the vehemencie and exceeding aboundance of loue as dooth also his deerest disciple and Apostle S. Iohn saying In thys appeareth the great loue charitie of God towards vs that he hath sent his only begotten sonne into the worlde to purchase lyfe for vs. In thys I say is made euident his exceeding charitie that we not louing him he loued vs first and gaue his own sonne to be a raunsome for our sinnes Whereunto also the holy Apostle S. Paule agreeth admiring in like manner the excessiue loue of God in these wordes God doth meruailously commend and set forth his great loue vnto vs in that we beeing yet sinners he gaue his sonne to the death for our redemption And in an other place framing out as it were a measure of Gods mercy by the abuÌ„dance of his loue saith thus God who is rich in mercie thorowe the exceeding loue which he bore vnto vs wee beeing deade in sinne he reuiued vs in Christ and raysed vs vppe euen vnto heauen making vs to sitte downe there with him to the ende he might declare to al ages and worlds ensuing the

watchman set vpon the walles and a Lyon to denounce wyth open mouth whatsoeuer daunger hee sawe comming towards them And GOD taught the Prophet to cry in this sort to their Sentinell or watchman Custos quid de nocte custos quid de nocte Thou watchman what seest thou comming towards thee by night what espiest thou Ã´ Sentinell drawing on vs in the darknesse By all which circumstaunce what els is insinuated but that God wold haue vs stand vpon our watch for that his iudgments are to come vpon the world by night when men least thinke thereof they are to come as a theefe at midnight as also in another place we are admonished and therefore happy is the man that shall be founde watchfull But nowe the doore and sole entraunce into thys watch whereof the securitie of our eternall life dependeth can be nothing els but consideration for that where no consideration is there can be no watch nor fore-sight nor knowledge of our estate and consequentlie no hope of saluation as holy S. Bernard holdeth which thing caused that blessed man to wryte fiue whole Bookes of consideration to Eugenius Consideration is the thing that bringeth vs to know GOD and our selues And touching God it layeth before vs his Maiestie his mercie his iudgments his commaundements his promises his threatnings his proceeding with other men before vs whereby wee may gather what wee also in time must expect at his hands And for our selues consideration the key that openeth the doore to the closet of our hart wher al our bookes of account doe lye it is the looking glasse or rather the very eye of our soule wherby she taketh the view of herself looketh into all her whole estate into her riches her debts her dueties her negligeÌ„ces her good gifts hir defects her safety hir danger hir way she walketh in her course she followeth her pace she holdeth and finally the place ende whereunto she draweth And without this coÌ„sideration she runneth on headlong into a thousand brakes and bryers stumbling at euery steppe into some one inconuenience or other and continually in perrill of some great deadly mischiefe And wonderfull truely it is that in all other busines of this life men can see and confesse that nothing may be begunne prosecuted or well ended without consideration yet in this great affayre of winning heauen or falling into hell fewe thinke consideration greatly necessarie to be vsed I might stand heere to shew the infinite other effects and commodities of consideration as that it is the watch or larum bel that stirreth vppe and awaketh all the powers of our minde the match or tynder that conceiueth and nourisheth the fire of deuotion the bellowes that enkindeleth and inflameth the same the spurre that pricketh forwarde to all vertuous zealous and heroycall actes and the thing indeed that giueth both light life and motion to our soule Our fayth is confirmed and increased by consideration of Gods workes and miracles our hope by consideration of his promises of the true performaunce thereof to all them that euer trusted in him our charitie or loue to God by consideration of his benefits and innumerable deserts towards vs our humilitie by consideration of his greatnes of our owne infirmitie our courage and fortitude by contemplation of his assistaunce in al causes for his honor our contempt of the world by consideration of the ioyes of heauen eternall and so all other vertues both morrall and diuine doe take their heate quickning and vitall spirit from consideration By the exercise of consideration and meditation holy Dauid saith that he felt a burning fire to flame within his breast that is the fire of zeale the fire of feruour in Religion the fire of deuotion the fire of loue towards God and his neighbour And in anoplace he saith that by the same exercise hee swept and purged his owne spirit which is to be vnderstoode from the duste of this world from the dregges of sinne from the contamination and coinquination of humaine creatures for that consideration indeed is the verie fan that seuereth and driueth awaie the chaffe from the corne For which cause wee shall neuer reade of any holy man from the beginning of the worlde neyther before Christ nor after who vsed not much familiarlie this most blessed exercise of consideration pondering And for the first three Patriarches it shall be sufficient to remeÌ„ber the custome of young Isaac recorded in Genesis Which was to goe forth towards night into the fieldes ad meditandum that is to meditate consider and ponder vppon the workes iudgments and commaundements of GOD. And thys hee did beeing yet but a childe and vnmarried farre different from the custome of young Gentlemen nowe adaies who frequent the fieldes to follow their vanities and as lyttle Isaac could not haue this custome but from his Father Abraham so no doubt but hee taught the same to his sonne Iacob Iacob againe to his posteritie And as for Moses and his successor Iosua it may easilie be imagined howe they vsed this exercise by the most earnest exhortations which they made thereof to others in their speech and wrytings The good kings of Iuda also notwithstanding their manie great temporall aâ—faires do testifie of themselues concerning this exercise as Dauid almost euery where that the commaundements of God were his dailie meditation not onely by day and that tota die all the day et per singulos dies euery day in matutino in the morning et septies in die seauen times a day but also hee insinnuateth this custome by night meditatus sum nocte cum corde meo I doe meditate by night in my hart vpon thy commaundements Ã´ Lord signifying here by both his watchfulnesse by night when other men were a sleepe and the hartie care that he had of this exercise which we esteem so little Salomon also King Dauids sonne so long as hee liued in the grace and fauour of God obserued this exercise of his Father and exhorteth other men to haue continuall daily cogitation in this affaire Which if himselfe had continued still it is likely hee had neuer fallen from God by women as he did The good King Ezechias is reported to haue meditated like a Doue that is in silence solitarinesse with himselfe alone which is the true way of profitable meditation Esay testifieth of his own watching by night in this exercise and howe he did the same with his spirit alone in the very bowels of his hart Holie Iob maketh mention not onelie of his manner of considering but what also hee considered and what effect he found in him selfe by the same First hee considered as I sayde the wayes foote-steppes and commaundements of GOD then his dreadfull power to wit howe no man was able to auert or turne away his

of our Sauiour in the Gospell concerning the extraordinarie ioy feasting that the careful woman made when shee had found againe her grote that was lost and the good sheephearde when he brought backe the sheepe that was astray and the mercifull father when he receiued home his sonne that before had abandoned him And to the same purpose doth it also appertaine that in the Prophet Dauid God glorieth especially in the seruice of those people that before had not known him And this shal suffise for thys second poynt to shew what wonderfull meanes almightie God dooth vse in setting forth his mercie for allurement of sinners vnto repentaunce The third part what assurance God giueth to them that repent AND so hauing declared what exceeding great loue and mercie GOD beareth towards man how effectually he expresseth the same by his suing vnto sinners for their conuersion it followeth that we shold in this third place examine some what more in perticuler what certaine assuraunce hys diuine Maiestie giueth of vndoubted pardon and full remission of theyr sinnes to all such as vnfainedly shall resolue themselues to make their refuge vnto him Which thing albeit euery man by that which before hath beene treated may sufficiently conceiue yet for the importance of the matter it shall not be amisse in thys place also to adde a worde or two for more plaine and euident demonstration thereof And thys shall bee doone by setting downe both the wordes and deedes that is bothe the promisses and performance which almightie God hath vsed and exercised in this behalfe to all such as haue offended him whatsoeuer And for the first which are his promises most apparent it is as well by the thinges which before haue beene discussed as also by the whole course body and drift of holie scripture that the promises of mercy pardon which his diuine maiestie hath made to sinners whereunto by his sacred word he hath in a certain manner obliged himselfe are both manifold vehement absolute resolute and vniuersal Whosoeuer shall depart from his wicked waies and turne vnto me saith almightie GOD I will receiue him Beholde the vniuersalitie of all people and persons without excluding any And then further At what time soeuer an impious man shall returne vnto mee from his impietie his wickednes shall not hurt him saith the same Lorde God of hostes see the vniuersalitie of all tymes and seasons without exception But yet harken what God addeth besides Leaue of to do peruerselie saith he to the Iewes c. and then doe you come finde fault with me if you can For if your sinnes were as redde as skarlet they shall be made as white as snowe c. Consider the vniuersalitie of all kinde of sinnes be they neuer so greeuous so horrible or heynous And finally God talking to a soule that hath often times fallen and most infinitly offended him hee sayth thus It is a common receiued speech that if a woman depart froÌ„ her husband and doe ioyne herselfe to another man shee may not returne to her fyrst husband againe for that shee is defiled and made contaminate And yet whereas thou hast departed from me and hast committed fornication wyth many other louers doe thou returne vnto me againe and I wyll receiue thee saith almightie God By which words is expressed the fourth vniuersalitie contayning all states qualities and conditions of men how many waies or howe oftentimes or howe contemptuouslie soeuer they haue committed sinnes against hys diuine Maiestie And what may be added nowe more vnto thys was there euer Prince that made so large an offer to his subiects or was there euer father that gaue so ample and vniuersall promise of pardon vnto hys children Who can nowe mistrust himselfe to be excluded from this assurance of mercie wherein all sorts of people al kind of sinnes all times and seasons all states and qualities of sinners are comprehended O most miserable infortunate man that excludeth himselfe whom God excludeth not What is there in this generall and vniuersall promises whereof any man in the worlde shoulde haue pretence to make any leaste doubt or question Of the meaning perhaps and intent of him that promiseth O deere brother it is onely loue and charitie and consequently can not deciue vs. Of the trueth and suretie of his promises It is infallible and more certaine then heauen and earth put together Of the power that hee hath to performe his promisses It is infinit and not restrained by any bounds or limitation whereof then may wee doubt or in which of these three poynts may we not coÌ„ceiue most singuler consolation heare the comfortable meditation that blessed S. Bernard made vpoÌ„ thes three particulers which we haue now mentioned Tria considero saith he in quibus tota spes mea consistit charitatem vocationis veritatem promissionis potestaetem redditionis c. That is I doe consider three things faith this holy man wherin all my hope consisteth wherby it is made inuinsible First the exceeding loue charitie of him that calleth me to him by repeÌ„tance secondly the infallible truth and certainty of his promise which he maketh to me of pardon and mercie thirdly the endlesse power and abilitie he hath to performe whatsoeuer he promiseth This is that triple or threefold rope and chaine which holy scripture sayth is hardly broken for that by this rope lette downe vnto vs from heauen which is our Countrey into this world that is our prison we may ascend and mount vp if we wyll euen vnto the sight and possession of Gods eternall kingdome heauenly glorie Thus farre that blessed father But now to the second poynt if we consider howe faithfullie almightie God hath put in execution those promisses of his froÌ„ tyme to tyme and howe no one man vpon earth so many ages as the world hath continued was euer yet frustrate of his hope in making his conuersion vnto his Maiestie if he made it from his hart we shall finde further cause for vs to confide For so much as it is not probable or in reason to be imagined that he which neuer failed in times past will breake his promise for the time to com especially seeing now in Christianitie when we haue this aduantage aboue other former times as Saint Iohn doth also note that he who was and is our iudge is become also our aduocate to pleade our cause Cast backe thine eyes then my louing deere brother and take a viewe of all ages times and seasons past gone Begin from the first creation of the worlde and come downeward euen vnto this day examine indifferently whether in all this wyde compasse of times persons places and most greeuous offences coÌ„mitted against hys diuine Maiestie there were euer yet any one sinner vpon earth that returned vnfainedly was not receiued The sinne of our first Parents was presently forgiuen vnto

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