Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	accident_n	accompany_v	according_a	25	3	4.9120	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B12199	The sacred mysterie of the gouernment of the thoughts discouering their nature and differences, and together, resoluing such speciall doubts, which are incident hereunto. Very necessary for the tryall and safe keping of the heart. And also, for the well ordering and comfort of a Christian life.	Cooper, Thomas, fl. 1626.	1619 (1619)	STC 5706; ESTC S109835	100,475	547

Melancholy thoghts And the inward causes of them are 1 The complextion naturally yeelding such kinde of imaginations 2 Or the condition of life as either contemplatiue and nourishing the same in regard of the deepe imployment of the minde or that rest of the body necessarie required herein both which concurre to the procuring of such thoughts as requiring solitarinesse and so giuing libertie to feede such thoughts to feed thereon Or the condition is spiritual and abstracted from the world and so either for want of outward contentment to the flesh causeth by the mortification thereof such solemne and retyred thoughts nay oftentimes by reason of our excessiue desire to conquer corruption followes euen an infatuating of nature and so such sottish imaginations Or by reason of those extraordinary ioyes and comforts which do accompany such spirituall walking cause a kinde of dotage thereon and so such idle and fantastick thoughts to humble vs therein that so wee might haue no sensible delight in the flesh or might be comforted gratiously in our delight therein or in respect of the imperfection of grace thoughts of infidelitie despaire c. Or a crasie and diseased constitution wasting natural heate and moysture may bee a cause hereof especially if violent feauers and acute diseases doe accompany the same Especially a wounded spirit finding no rest in God is at continuall vnrest with it selfe and so turmoyled racked with these fearefull and desperate imaginations Outward Occasions are 1 Principally Sathan closing with Natures disposition and so continuing these dumpish and sotting thoughts to pusle vs therein that we may not winde out thereof Or taking aduantage of the imperfections of grace and such infirmities as doe accompany the same and so occasioning such lumpish and distracted Thought Or closing with the fayâ—est flowers of Grace and so causing to doate and rest therein cleareth the minde therewith and so causeth mufing and feeding theron Or taking occasion by outward crosses to plunge the minde into immoderate sorrow and so procures melancholicke and fearefull Thoughts 2 Strange distempers and drowsinesse of the weather working vpon the complexion and sorting with other occasions and so cause these lumpish and fearfull Thoughts 3 Or else some great outward Crosse may amate and confound the minde and so oppresse it with these imaginations vpon conceit of deseruing the same vpon feare of further euils 4 Or some extraordinary happinesse may ouer ioy the minde and so not being able to weld it estate is therfore vsually confounded with such distracted and lumpish imaginations 5 Or habite and custome of Diet may dispose the body hereunto 6 Or lastly Age and consumption of nature may occasion the same The Difference of these Thoughts are eyther According to the diuers Subiects wherein they are Or else according to the seuerall occasions of them Concerning the Subiects eyther they are Naturall or new borne If Naturall eyther affected with Naturall Melancholy or with Melancholique excremeÌ„ts that is vnnaturall arising from Adustion and so also the Thoughts doe differ Being more temperate in the naturall Melancholy but in the vnnnaturall more violent and outragious the difference beeing onely in quantitie and measure not in quality If the subiect bee renued and regenerate this is to bee considered in the soundnesse of his mind or in the wounding thereof with the conscience of sinne If the minde bee wounded the Thoughts will bee yet more fearefull heauie desperate c. But a sound mind will beare his Infirmitie Prou. 18. yea sanctifie it graciously to be matter of much spirituall vse as afterward This difference may be obserued in regard of the diuers Subiects As also in respect of the occasions There may bee great diuersity of these Thoughts accordingly are they occasioÌ„s are more and lesse violent or as they are more and lesse pleasing or as they more lesse concerne vs which difference may be rather determined by experience and obseruation then by any relation or discourse c. Thus of the Differences And so also the Effects of them are according to the Diuersitie of Subiects occasions Concerning the Subiects of Melancholike Thoughts they are generally such as are disposed naturally therunto by complexion constitution condition of life and more especially they are two according to the olde Rule Aut Deus aut Demon. The Melancholike person is eyther a God or a Diuell that is exceedingly well inclined or disposed or passing ill This humour admits no meane eyther it furthers graciously to a pursuit of the best graces so is employed sanctified thereto or else it is the occasion of most desperate wickednesse of Pride Idolatrie Blasphemie Despayre c. ' against God or of Malice Murther confusions and strange combustions of men In the better of these It hath these effects being qualified ruled by grace 1 As to occasion zeale and courage in the cause of God 2 To procure constancie and resolution in well doing 3 To enable to diuine contemplation and heauenly meditations 4 To breed tendernesse of conscience and dayly sense and remorse for sinne 5 To further profounde and deepe insight into heauenly Mysteries and sound iudgement thereof 6 To leade vs to more intire society with God and acquaint vs more familiarlie with him 7 To weane vs from the loue of the World and all earthly things In the other giuing the reine hereunto and being dayly kindled by Sathan and hath vsually these effects Namely according To the diuersity of the cause or contâ—nuance and strength of the humour or such Accidents as doe accompany the same As if Naturall Melancholie prevaile in the bloud there it causeth Feare suspition sadnesse and pensiuenesse euen when there is no cause in that the splene sendeth vp vapours into the heart and so annoying the same passeth vp to the braine countersayeth terrible obiects to the fantasie and polluting both the substance and spirites of the braine causeth it without externall occasion to forge monstrous fictions and terrible to the conceit which the iudgment taking as they are presented by the disordered instrument delivers vs ouer to the heart which which hath no iudgement of discretion it selfe but giuing credit to the mistaken report of the braine breakes out into that inordinate passion against reason The cause hereof is because the instrument of discretion is depraued by these melancholike Spirites and by darknesse and cloudes of melancholy vapours rising from that puddle of the splene obscure the clearenesse which our spirites are endued with and is requisite to the true discretion of outward obiects But If Adust choler preuaile then proceede other passioÌ„s of rage presumption despayre and such actions as issue thereupon The Remedie of these Melancholike Thoughts This is twofold according to the diuers causes of them Which are partly Naturall partly Spirituall and Externall Touching Naturall causes heere though Naturall Remedies haue their due places for which I reâ—erre them to the godly Physitian yet in these I take it the cure is

to bee begonne if the partie bee capable thereof with spirituall Remedies to discouer the ground namely Naturall corruption and to find out the particular sin which may cause the same and so rectifie and settle the mind that it may bee capable of the bodily cure and better able to make vse therof And wheÌ„ the bodily cure is well proceeded in for I take it almost impossible thoroughly to rid this humour that it may not trouble at all especially in Students and olde Folkes and such are giuen to contemplation Then the minde is to bee further dealt with for resolution and vprightnesse that so it may still keepe the Masterie ouer the humour and turne it to the best But my principall intent herein is to minister cure to the mind And this is to bee disposed according to the diuers causes of it arising and temper thereof and also according to the true iudgement of melancholike Thoughts Concerning the Causes these are first the corruption and constitution enclining to and encreasing the same Which effecting eyther a dimmenesse of the Spirits according to the earthie qualitie thereof as it is naturall or producing an ouermuch quicknes and operation of them as it proceedeth from adust choler breeding flatulent and fiery spirits doth so produce a double effect 1 Of Idlenesse or besotting the Spirites and so making them vnfitte for actiue occasions 2 Of high and strange speculations and so attempts accordingly as proceeding from those inflamed vapours effecting the same by which wee may wisely discerne how to apply the remedie As to Thoughts proceeding of naturall Melancholy and so effecting dulnes and producing Idlenesse Here 1. a sette calling is necessary such as may stirre vp the spirites by exerciâ—ing the body wâ—â—â— labour to qâ—icken the dulnes of the humour and huÌ„ble the mind also with this bodily exercise that so it may not giue way to such idle thoughts But specially labour for a generall calling namelie to bee found in Christ and made partaker of his holinesse so shall the grace of God quicken natures dulnesse and fitte this drowsie humour to more heauenly medication as withdrawing from the loue and delight in earthly things and affecting rest and retirednes from the world And so bee wee carefull to nourish maintaine the euidence of the Spirite concerning particular saluation and this shal reuiue quicken vs to any holy and ciuill occasion To this end well gratiously further a dayly viewing of the heart and so refreshing the same by dayly renued repentance that it may bee still a foote in the constant worship of God And here also more free vse of our Christian liberty in diet musicke recreation will not bee amisse so that still wee watch ouer our selues therein not making it a toyle and so a trade thereby a snare to entangle the heart with the loue therof lest thereby it proue an occasion to wound the conscience and so produce vexation and despayre And so the true vse of society shall much further this cure not so much to driue away Melancholy as by conference and compâ—ring each others estates together to quicken and stir vp one anothet to holy duties of loue and examine each other therein Thus of the cure of such thoughts as grow from naturall melancholy As for such as arise from accidentall melancholy when adust choler causeth flatulent vapours to ascend into the heart and braine so inflame the same and thereby breede presumptions and desperate thoughts these may be remedied thus First the minde must be perswaded that these are but erroneous and false conceites and therefore not to measure our estates by them 2 Physicke hereupon being vsed to purge the humour and preserue the parts affected from obstruction and inflammation The minde againe must be taken in hand and first to bee brought to a liuely sense of sinne euen of particular sinnes which may cause such fearefull distractions that so being brought to sound repentance it may renue it peace with God in the merite of Christ Peace beeing restored care must bee taken to preserue it by labouring soundnes of iudgement and tendernesse of conscience in all our wayes By diligence in our particular Callings and continuall watchfulnesse ouer our hearts and by dayly viewing the heart by the word and keeping our selues close thereunto labouring to confirme the weake and rayse vp such as are fallen and still preparing for the comming of Christ Cautions herein seruing for the triall of the Remedie Whereas it is the pollicie of Sathan to impute whatsoeuer Thoughts tending to reformation to Melancholy as implying thereby the minde to be deceiued in the true iudgement of things because that which is perswaded to vs is so contrary to naturall light wisedom that so hee may hold vs in our old Byas Therefore here wee must bee warie in discerning of things that differ As first Betweene such Thoughts as necessarily proceed from Melancholy and such as are imputed thereto Namely That Thoughts of Melancholy as they are sudden and violent so many times they are vnseasonable and exorbitant Yea for the most part vaine and idle without sound ground yea contrary to common reason and religion and yet obstinate and refractorie impatient of cure very difficult to bee remedied 1 But holy Thoughts concerning sanctification arise from the true ground the word of God and by it are subdued to deliberation for the wise disceâ—ning of them so by the assistance of the spirit find comfortable entertainment and so are profitably brought into practise 2 All euill thoughts proceed narurally from the corrupt fountain of our harts therfore at no hand are to be imputed to Melancholy this may further them and their dwelling on our hearts but the ground of them is our cursed nature led captiue by Sathan at his will and so breaking out into all sorts of wicked imaginations 3 All good Thoughts arise from the motion of the spirit in the regenerate and so in no case may bee imputed to Melancholy wel may they bee checked in regard of the dulnesse of the humor but if the person bee sanctified this dulnesse of the humour may proue a meane to deliberate of them that so we may determine the fitnes thereof and so to retain them more constantly and the accidentall quicknesse of the humour if it proceede from adust choler may be a means to put them more speedily in execution and to eleuate the minde to the highest obiect and end of them So that if we can be more slow to euill and nimble to good more retired from the world and familiar with God more seruiceable to the Church lesse respect our selues in regard of the flesh if we can bee more patient iâ— troubles more fearefull of offending our God more iealous of our selues in regard of cleauing corruption and more confident on our God in resting on his faithfulnesse so turning the effects of naturall melancholy to bee spurres vnto grace beeing more sorrowfull for sin

haue not the spirit Is it not iust with God to fill such with the fruits of their owne dreames giuing them vp to strange and fearefull imaginations to endlesse conceits in diuine worship to fearefull censurings of their brethren to enuious imaginations at the prosperitie of the Churches to desperate slandering of the beautie of Sion and so in the ende to fearefull speculations and actions of most grosse and abominable sinnes These may be some speciall causes of these vaine and wandring Thoughts And these Thoughts are of diuers kindes according to the seuerall occasions of them As 1. Sometimes idle and sottish meeting with our formall and carnal worship our lip-labour c. 2 Otherwiles obscene filthy sutable to our ends in the worshipping of God which is to satisfie the flesh Col. 2 23. 3 Eftsoones they are prophane and Atheisticall blasphemous and horrible meeting with our Pride and confidence in well doing 4 Yea sometimes they seem to be Diuine and Angelicall replenished with ioy and yet being vnseasonable seeme to meete with our reioycing in the flesh and so to interrupt vs in the present occasion 5 Sometimes they are profound and mysticall such as neither our selues nor others can tell what to make of Answerable to our curious and presumptious spirits desirous to prie into hidden mysteries and to roue after dreames and reuelations to confound our vaine trust and confidence therein 6 For the most part they are carnall and full of worldlinesse according to the common ayme of profession which is currant in the world namely for profite pleasure c. as iustly conuincing our want of preparation and intention thereto and arising either from our owne vnstable hearts or Sathans malice to diuert vs from what we haue in hand 8 And so according to our ignorance or vnsettled iudgement in the matter manner of diuine worship they are full of vncertaineties and wandrings full of feare distraction and inconstancie The Effects of these kinds of Thoughts are At the best they interrupt the intention of the heart in the worshippe of God and so hinder the worke of the Spirite in the power thereof and depriue the coÌ„science of much comfort of the same But if they bee in any sort giuen way vnto they may proue occasioÌ„s of prophanesse in the heart and secret Atheisme And also of hypocrisie and carnall worshippe yea if they be not speedily qualified suppressed they may bee occasions by t ckling the affections and procuring consent thereto to breake out into grosse euils to the reproch of profession and wounding of the conscience Nay doth it not fall out that when as these vaine and wandring Thoughts accompanying vs in diuine worship occasioned from our want of preparation thereto and conscience therof to make vs more holy carefull therein yet by these thoughts wee may oft times measure the worshippe of God and so grow eyther to conceiue basely thereof and thereby fall to plaine formality and customaâ—inesse therein or else on the other side conceiuing the worshippe of God to bee so heauenly and our selues so carnall and vnable to performe the same through a scrupulous feare of defiling the same and so making it vnprofitable vnto vs we grow at length to this resolution not to deale with such edge-tooles lest wee not onely not profite but rather may bee further confounded hereby Is not this a tentation incident to many weake ones in the day of their desertions when comfort should be ministred to them from the ordinances of God That they belong not to them they dare not presume to meddle with them their hearts are so full of vanitie ignorance they haue so abused them hereby before that now they canne looke for no better from them but a sauour of death they may make the ordinaÌ„ces of God worse but they are like to be little better by them their harts are so choaked and forestalled with all abomination The Remedies hereof are 1 An holy preparation to all duties 1 By consideration of our inabilitie and vnworthinesse to performe them 2 By meditation of the Maiestie and holinesse of God to whom wee are to performe them 3 By renuing our estates in Christ by faith and repentance in whom wee may performe them acceptably 4 In the doing thereof we must especially looke to the intention of the heart setling it in the presence of the great and allseeing God and fixing it constantly vpon him alone 3 Hereunto furthers constancie in keeping our times and occasions for holy duties because the neglect hereof prouokes the Lord to leaue vs to be buffeted with these wandring thoughts that so we may be humbled in our failings and be prouoked to more constancie 4 Especially be we carefull of the dueties of the Sabaoth not so much to stand vpon the worke done as vpon the binding of our thoughts and affections to prosecute the same more intirely and this shall proue a gratious preseruatiue against such wandring thoughts all the weeke after 5. And hereunto also shal serue very profitably the confining our thoughts and affections in worldly occasions That our conuersation therein be without discontent couetousnesse distrust c. for hereby wee shall be lesse pestered with vaine and carnall thoughts when wee intend spirituall dueties And therefore labour wee here to prosecute our ciuill affaires with heaueÌ„ly minds beginning them with prayer accompanying of them with subiection to Gods will not measuring his goodnesse by them or propounding absolutely successe in them And so shall wee be lesse encombred with such thoughts in the worship of God And bee wee frequent in the meditation of heauenly things draw wee our selues apart often into Gods presence to haue priuate familiarity with his Holinesse that so wee may bee more ready and spirituall when we come to set dueties Especially labour we daily to renue our Repentance dayly for all known sinnes that so wee may more boldly appeare before the Lord in his worshippe and may more freely and entirely conuerse with him therein because sinne vnrepented of will bee sure to haunt and interrupt vs when wee are about to doe most good as to defile the same so in the wise mercy of God to prouoke vs to the clearing of the score lest if we regard Iniquitie in our hearts the Lord will not heare our Prayâ—rs Psal 66.18 And therefore as wee are to beginne al holy exercises with Confession and deprecation for our sinnes especially such particular as lye vpon vs that so they may not flye in our faces when wee seeke the face of God in his worshippe so if wee conclude all holy duties with confession of our faylings therein especially of the vanity of our minde and wandring of our affections wee shall hereby be better stored with holy Thoughts and affections therein and lesse interrupted with the contrary To this end it is now fitt also that we Make a Couenant with our outward man with our eyes eares harts that so in the worshippt of God

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