Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	christian_a	faith_n	life_n	1,074	5	4.4282	4	false

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

so we must examine the trueth of our fayth by coÌ„sideration of our life for then not otherwise are we true Christians if wee fulfill in works that whereof we haue made promise in words That is in the day of our Baptisme we promised to renounce the pompe of this world together with all the workes of iniquitie which promise if wee performe nowe after Baptisme then are we true Christians and may be ioyfull But contrariwise if our life be wicked contrary to our profession it is saide by the voyce of trueth it selfe Not euery one that shall say to mee Lord Lord shall enter into the kingdom of heauen And againe why doe yee call mee Lord Lord doe not performe the things that I tell you Heer-hence is it that God complained of his old people the Iewes saying this people honoureth me with their lips but their harts are farre off from me And the Prophet Dauid of the same people They loued him with their mouth and wyth their tongues they lyed vnto him Wherefore let no man presume to say he shall be saued if faith and good life be diuorced put a sunder which S. Chrisostome noteth by the wofull and heauie chaunce iudgment that happened vnto him who in the Gospell was admitted to the feast of Christian faith knowledge but for lacke of the ornament or garment of good life was most contumeliouslie depriued of his expectation Of whom Saint Chrisostoms words are these He was inuited to the feast and brought vnto the Table but for that by his foule garment he dishonored our Lord that had inuited him he was not onely thrust from the Table banquet but also bounde hande and foote and cast into vtter darknes where there is eternall weeping and gnashing of teeth Wherefore let vs not deere bretheren let vs not I say deceiue our selues and imagine that our dead and vnfruitfull faith wyll saue vs at the last day for except wee ioyne pure life to our beleefe and in this heauenly vocation of ours doe apparrell our selues with the worthy garmeÌ„ts of vertuous deeds whereby we may be admitted at the mariage day in heauen nothing shall be able to deliuer vs from the damnation of this miserable man that wanted his wedding weede Which thing S. Paule well noteth when hauing sayde wee haue an euerlasting house in heauen not made with mens handes he addeth presentlie thys exception Si tamen vestiti et non nudi inueniamur That is if wee be founde at that day well apparrelled and not naked Would God euery Christian desirous of hys saluation woulde ponder well thys discourse of S. Chrisostome And so wyth thys alone to conclude our speeche in thys Chapter without allegation of further matters or authorities which are infinite to thys effect it may appeare by that which hath alreadie beene sette downe wherein the true profession of a Christian consisteth and thereby each man that is not partiall or blinded in his owne affection as many are may take a viewe of his state and condition and frame vnto himselfe a verie probable coniecture how he is like to speed at the last accounting day That is what profite or damage hee may expect by hys knowledge and profession of Christian Religion For as to him that beleeueth soundly and walketh vprightly in his vocation performing effectually euery way his professed duetie there remaine both infinite and inestimable rewards prepared so to hym that strayeth aside and swerueth from the right path of fayth and life prescribed vnto hym there are no lesse paines and punishments reserued For which cause euery Christian that is carefull of his owne saluation ought to sixe his eyes verie seriouslie vppon them both and as in beleefe to shewe himselfe constant firme humble and obedient so in life conuersation to be honest iust pure innocent and holie And for this seconde poynt concerning life and manners hath been already handled in my former booke which as I vnderstand is imprinted in England I shall neede to wade the lesse in further discourse heereof But for I haue beene admonished by the writinges of diuers howe my former booke hath beene misliked in two speciall poynts first that I speake so much of good workes and so little of faith secondly that I talke so largelie of Gods iustice and so breefelie of his mercie whereby the consciences of many haue beene offended let the last Chapter going before of beleefe and life aunswer the first and that which immediatly followeth serue for the latter obiection and so I doubt not but a Christian man may be thorowlie resolued OF THE ONLY IMPEDIMENT THAT IS WONT TO LET SINNERS FROM Resolution Which is the mistrust and diffidence in Gods mercy through the multitude and greeuousnesse of their offences CHAP. VI. AMong all other the moste greeuous and perrilous cogitations which in thys worlde are accustomed to offer themselues to a minde intangled and loden wyth great sinnes this vsually is the first through the nature of sinne it selfe and crafty suggestion of our ghostly enemie to fall into distrust and dyspaire of Gods mercie Such was the cogitation of most vnhappie Caine one of the first inhabitants of the earth who after the murder of his owne onely brother and other sinnes by him committed brake into that horrible and desperate speeche so greatly offensiue vnto his Lorde Maker Mine iniquitie is greater then that I may hope for pardon Such was in like manner the desperate conceite of wicked Iudas one of the first of theÌ„ that were chosen to the peculier seruice of our Redeemer who feeling hys conscience oppressed wyth manifolde iniquities and most of all with the prodition of his owne Lord and Maister tooke no other way of amendmeÌ„t or redresse but to destroy himselfe both in bodie and soule adioyning onoly these words full of miserable distrust and desperation I haue sinned in betraying the innocent and iust blood By which wordes and most wretched ende he more greeuouslie offended and iniured his most louing and mercifull Sauiour then by all his former iniquities committed against him This then most louing brother is the first and greatest rocke wherat a sinful soule ouer burdened wyth the charge of her owne iniquities and tossed in the waues of dreadfull cogitations by the blastes stormes of Gods threates against sinners doth coÌ„monlie make her shypwracke That is that most horrible depth and dungion wherof the holie scriptures saith The impious man when he is come into the bottome and profunditie of his sinnes contemneth all Thys is that remedilesse sore and incurable wound wherwith God himselfe charged Ierusalem when hee sayd Insanabilis fractura tua thy rupture is irremediable And the Prophet Michaeas considering the same people thorowe the multitude of their wickednes to encline now to dispayre of Gods goodnes towards them brake forth into thys most pittiful coÌ„plaint For this will I

the tyme lost but passe no further If hetherto thou haue not considered the weightines of thys affayre serue thy selfe of thys admonition and remember that it is written that a wise man profiteth by euerie occasion Esteeme thy resolution in thys one point the cheefest menage that euer shall passe throgh thy hands in thys worlde albeit thou wert a Monarch and Ruler of tenne worldes together And finally I will ende with the verie same wordes where-with the wise man concludeth his whole booke Feare God and obserue his commandements for this is euery man That is in this doth all and euerie man consist his end his beginning his life and cause of beeing that he feare God and direct his actions to the obseruaunce of hys commaundements for that without this he is no man in effect seeing that he looseth all benefit both of his name nature redemption and creation THAT THE SERVICE VVHICH GOD REQVIRETH OF MAN IN thys present life is Religion With the particuler confirmations of Christian religion aboue all other in the worlde CHAP. IIII. HAuing prooued in the former chapters that there is a God which created man and that man in respect thereof and of other benefits receiued is bounde to honor serue the same God the question may be made in this place what seruice thys is that God requireth and wherein it doth consist Wherunto the aunswere is breefe and easie that it is Religion which is a vertue that containeth properlie the worship and seruice that we owe vnto GOD euen as Pietie is a vertu contayning the duetie that children do owe vnto their Parents and Obseruance another vertue that comprehendeth the regard that schollers and seruants beare vnto their Maisters In respect of which comparison and likenesse betweene these vertues God sayth by a certaine Prophet The sonne honoureth his father and the seruaunt his Maister if then I be a Father where is my honor if I be a maister where is my feare The acts of Religion are diuers and different some internall as deuotion and prayer some other externall as adoration worship sacrifice oblations and such like that are declarations and protesâ—ations of the internall It extendeth it selfe also to stirre vp and put in vie the acts and operations of other vertues for the seruice of God in which sence Sâ— Iames nameth it Pure and vnspotted Religion to visite Orphanes and Widdowes in their tribulation and to keepe our selues vndefiled from the wickednes of thys world Finally how soeuer some Heathens did vse this word Religion to some other significations yet as S. Augustine wel noteth the vse therof among the faithfull hath alwaies beene to signifie therby the worship honor and seruice that is due vnto God so that if in one word you wil haue it declared what God requireth of man in this life it may be rightly said that al standeth in thys that he be Religious Heereof it proceedeth that whatsoeuer sort or sect of people in the world professed reuerence honor or worship to God or to gods or to any diuine power essence or nature what soeuer were they Iewes Heathens Gentiles Christians Turks Moores Heretiques or other they did alwaies call theyr said profession by the name of theyr religion In which sense also and signification of the word I am to treate at this tyme of Christian Religion that is of the substance forme manner and way reuealed by Christ and his Apostles vnto vs of performing our duetie and true seruice towards God Which seruice is the first point necessary to be resolued vpon by him that seeketh his saluation as in the Chapter that goeth before hath beene declared And for obtayning thys seruice and the true knowledge therof no mean vppon earth is left vnto man but onely the light and instruction of Christian Religion according to the protestation of S. Peter vnto the Gouernours of the Iewes when hee said There is no other name vnder heauen giuen vnto men whereby to be saued but only this of Christ and of his Religion If you obiect against me that in former tymes before Christes natiuitie as vnder the Lawe of Moses for two thousand yeeres together there were many Saints who without Christian Religion serued God vprightlie as the Prophets and other holie people and before them again in the law of Nature when neyther Christian nor Iewish Religion was yet heard of for more then two thousand yeeres there wanted not diuers that pleased God and serued him truelie as Enoch Noe Iob Abraham Iacob others I aunswer that albeit these men especiallie the former that liued vnder the Law of nature had not so perticuler and expresse knowledge of Christ and of his misteries as we haue nowe for thys was reserued to the tyme of grace as S. Paul in diuers places at large declareth that is albeit they knewe not expresly how in what manner Christ should be borne whether of a Virgine or no or in what perticuler sort he should liue and die what Sacraments he shoulde leaue what way of publishing his Gospel he shold appoint and the like wherof notwithstanding very many perticulers were reuealed to the Iewes from tyme to time and the neerer they drewe to the time of Christes appearance the more plaine reuelation was made of these mysteries yet I say all and euerie one of these holy Saints that liued from Adam vntil the comming of Christ had knowledge ingenerall of Christian Religion and did beleeue the same that is they beleeued expresly that there shoulde come a Sauiour and Redeemer of man-kind to deliuer them from the bondage contracted by the sinne of Adam Thys was reuealed straight after their fal to our first Parents and Progenitors in Paradise to wit that by the womans seede our redemption should be made In respect wherof it is sayd in the Reuelations that Christ is the Lambe that hath beene slaine from the beginning of the world And S. Peter in the first generall Counsaile holden by the Apostles affirmeth that the old ancient Fathers before Christes natiuitie were saued by the grace of Christ as we are now which S. Paul confirmeth in diuers places And finallie the matter is so cleere in thys behalfe that the whole Schoole of Diuines accordeth that fayth and religion of the auncient Fathers before Christes appearaunce was the verie same in substaunce that ours is nowe sauing onely that it was more generall obscure and confuse then ours is for that it was of things to come as ours is nowe of things past and present For example they beleeued that a Redeemer shold come and we beleeue that he is alreadie come They said Uirgo concipiet a Vyrgine shall conceiue and we say Uirgo concepit a Virgine hath conceiued They had sacrifices and ceremonies that prefigured his comming for the time ensuing we haue sacrifice and sacraments that represent his being for the time

whole dyscourse vppon the words Iesus Christ the Sonne of God Sauiour and Crosse contayneth nothing els but a large and ample description of hys most terrible comming in fire and flame and conflagration of the world at that dreadfull day to take account of all mens words actions and cogitations To which description of these Pagan Prophetsâ— is consonant the whole tenor and context of the olde Byble fore-shewing euery where the dreadfull maiestie terrour and seueritie of the Messias at that day The newe Testament also which tendeth to coÌ„fort and solace man-kind and hath the name of Euangile in respect of the ioyfull newes which it brought to the world omitteth not to put vs continually in mind of thys poynt And to that ende both Christ himselfe amidst all hys sweete and comfortable speeches wyth his Disciples did admonish them often of thys last daie and hys Apostles Euangelists and Disciples after him repeated itterated and vrged thys important consideration in all theyr wordes and writings Wherefore as by the name and cogitation of a Sauiour wee are greatly styrred vp to ioy alacritie confidence and consolation so by thys admonishment of Gods Saints and by the testimonie of our Lord and Sauiour Iesus Christ hymselfe that hee is to be our Iudge and seuere examiner of all the minutes and moments of our lyfe wee are to conceyue iust feare and dread of thys hys second comming And as by the whole former treatise wee haue beene instructed that the onelie waie to saluation is by the true profession of Christes Religion so by thys accounte that shall be demaunded at our handes at the last day by the Authour and first institutor of thys Religion wee are taught that vnlesse we be true Christians indeede and doe performe such dueties as thys Lawe and Religion prescribeth vnto vs so farre off shal we be from receiuing any benefite by the name as our iudgement shall be more greeuous and our finall calamitie more intollerable For which cause I would in sincere charitie exhort euerie man that by the former dyscourse hath receiued any light and is thoâ—owlie confirmed in hys iudgement concerning the manifest and vndoubted trueth of thys Christian Religion to employ hys whole studie and indeuours for the attainment of the fruite benefite therof which is by beeing a true and faythfull Christian for that our Sauiour Christ hymselfe fore-signified that many shoulde take the name wythout benefit or commoditie of their profession And to the ende each man may the better knowe or coniecture of himselfe whether he be in the right way or no and whether he performe indeede the true duety belonging to a faithfull Christian I haue thought conuenient to adioyne thys Chapter next following of that matter and therein to declare the particuler poynts belonging to that profession Which being known and thorowlie considered it shall be easie for euery one that is not ouer partiall or wylfully bent to deceiue hymselfe to discerne cleerelie of his owne estate and of the course and way that hee holdeth Which is a high poynt of wysedome for all men to do whyle they haue tyme least at the last daie we hauing passed ouer the whole course of our liues in the bare name onely of Christianitie wythout the substance and true knowledge thereof doe finde our selues in the number of those most miserable vnfortunate people who shall cry Lord Lord and receiue no comfort by that confession HOWE A MAN MAY IVDGE OR DISCERNE OF HIM-SELFE WHETHER HE BE a true Christian or not With a declaration of the two parts belonging to that profession which are beleefe and life CHAP. V. AS in humain learning and sciences of this world after declaration made of the vtilitie possibilitie certaintie conueniencie and other qualities coÌ„mendations and properties therof the next point is to shew the meanes and waies whereby to attaine the same so much more in thys diuine heauenly doctrine of Christian Religion which concerneth our soule and euerlasting saluation for that wee haue shewed before not onely the most vndoubted trueth whereuppon it standeth but also that the knowledge thereof is so absolutely necessary as there is no other name or profession vnder heauen whereby mankinde may be saued but onelie thys of Iesus it followeth by order of consequence that we should treate in this place howe a man may attaine the fruite of thys doctrine that is to say how he may come to be a good Christian or if hee already professe that name howe hee may examine or make tryall of himselfe whether he be so indeede or not Which examination to speak in breefe consisteth wholy in consideration of these two points First whether he doe not onely beleeue vnfainedly the totall sum of documents misteries left by Iesus and his Disciples to the Catholique Church but also perswade and assure himselfe of the forgiuenesse of all his sinnes and of the fatherly loue fauour of GOD towards him in Christ Iesus wherby he is adopted to be the sonne of God and an heyre of euerlasting life Secondly whither hee conforme and frame hys lyfe according to the precepts and doctrine of Christ Iesus So that in these two poynts wee are to bestowe our whole speech in thys Chapter The first part concerning beleefe AND for the first how to examine the trueth of our beleefe it woulde be ouer tedious to laye downe euery particular waie that might be assigned for discussion thereof for that it woulde bring in the contention of all times as well auncient as present about controuersies in Christian Fayth which hath been impugned from age to age by the seditious instruments of Christes infernall enemie And therefore as well in respect of the length whereof thys place is not capable as also for that of purpose I doe auoide all dealing wyth matters of controuersie wythin the compasse of thys work I meane onelie at thys time for the comfort of such as are alreadie in the right waie and for some light vnto others who perhaps of simplicitie may walke awrie to sette downe with as great breuitie as possible may be some fewe generall notes or obseruations for their bethelpe in thys behalfe In which great affayre of our faith and beleefe wherin coÌ„sisteth as well the ground and foundation of our eternall welfare as also the fuite and entire vtilitie of Christes comming into this world it is to be considered that GOD coulde not of his infinite wisedome fore-seeing all things and times to come nor euer woulde of his vnspeakeaable goodnesse desiring our saluation as he dooth leaue vs in thys life without most sure certaine and cleere euidence of thys matter and consequentlie we must imagine that all our errors coÌ„mitted herein I meane in matters of fayth and beleefe among Christians doe proceede rather of sinne negligence wilfulnes or inconsideration of our selues then eyther of difficultie or doubtfulnes in the meanes left vnto vs for discerning of

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