Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	justice_n	law_n	1,616	5	4.3920	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20960	Theophilus, or Loue diuine A treatise containing fiue degrees, fiue markes, fiue aides, of the loue of God. Translated by Richard Goring, out of the third French edition: renewed, corrected and augmented by the author M. Peter Moulin, preacher the reformed Church of Paris.; Theophile ou de l'amour divin. English.	Du Moulin, Pierre, 1568-1658.; Goring, Richard.	1610 (1610)	STC 7339; ESTC S118661	51,058	311

grounded but vpon the loue of our selues wherfore wee must mount higher and come to the second step The second degree of Gods loue THe second step of Gods loue is to loue him not onely for our profits sake but euen for his owne sake to wit that laying aside all consideration of his benefites yea and our hope of any profit from him yet to loue him aboue all things Dauid speaketh of this loue in the 69. Psalme ver 37. Let all them which loue thy name reioyce Hee wold haue vs loue God for his names sake that is to say because he is soueraigne Lord wise in his counsels iust in his actions true in his promises dwelling in glory which none can attaine vnto possessing a soueraigne perfection God whose life is without beginning and ending his eternitie without change his greatnesse without measure his power without resistance who hath made the world by his word gouerneth it by his sight and shall ruinate it by his will who in one vertue and perfection which is his essence incloseth all vertue which is euery where dispersed in the creatures as diuers lines which meete in one center do disperse theÌ„selues by their extentioÌ„ For these considerations God ought to be loued more then for the good which he doth vs. Iesus Christ himselfe teacheth vs the same in the prayer he formed for vs in which he appointeth vs to demaund the sanctifying of his name and the aduancement of his kingdome before we craue any thing for our profit A desire which so possessed the spirit of Moses and the Apostle S. Paul that forgetting themselues they desired rather to be blotted out of the booke of life and to be accursed then that God should not be glorified Wherefore to plant in vs this loue which loueth God for his owne sake it is necessarie to know so farre forth as we may what he is in himselfe and wherefore soueraignly to be beloued Wee naturally loue beautie now light is the chiefe of beauties without which all other beauties do nothing differ from deformities God then being the chiefe light is necessarily the chiefest beautie He is the Father of lights saith S. Iames. The fountaine of light is in him and through his light we see crearly saith Dauid in the 36. Psalme For this cause when hee first set his hand vnto the creation he began with the light as a thing best representing his nature He is the Sunne of iustice the Sunne which setteth not which maketh no shadow vnto which all things are transparent which not onely enlighteneth the eyes but euen giueth sight And iudge you what this soueraigne brightnesse is seeing that the Scraphins standing before the Throne are dazeled and faine to couer their faces with their wings as Esay saith being not able to endure so great a splendor For if at the glorious apparition of the humanitie of Iesus Christ the Sunne shall be darkened as some litle light at the appearing of a greater what may be the splendor of his Diuinitie If you will consider the life of God ours is but a shadow and nothing in comparison For our life is a flowing and succession of parts but God possesseth his life entirely at one instant and all at once He who wil know what the life of God is in comparison of mans life let him compare the sea with some litle brooke 1. The sea is very great and the brooke very little 2. The sea budgeth not from his place but the brooke runneth still forth and is alwayes a new water 3. The waters of the Sea come from no other place but all running waters come from the sea and return thither The like is the life of God compared with ours 1. His life is infinite and ours verie short 2. His life consisteth in rest and to possesse all his life at one instant but our life is a fluxe and succession of parts 3. His life commeth from none other but our life commeth from him Acts 17. ver 28. and returneth vnto him againe as Salomon saith in the 12. of Ecclesiastes The earth returneth vnto the earth as it was before and the spirit vnto God which gaue it Gods knowledge is also a bottomlesse pit He knoweth all things yea euen such as are not Things passed are not passed vnto him the future are present before him He soundeth the heart he seeth through the cloake of hypocrisie We behold things one after another but he seeth them all at one view as if a man were all eye and should see all that were about him without turning himselfe We see things because they are on the contrarie things are because God seeth them For in God to see is as much as to will and his will is to do To know things we looke vpon them but God to know things looketh on himselfe because that in his wisedome hee hath the models of all things and in his will the sentence of all chances How admirable also is his holinesse It infinitely surpasseth the holinesse of Angels and Saints as it is said in the booke of Iob chap. 15. Behold he hath no assurance in his Saints and the heauens are not pure in his sight how much more abhominable and vile is man who drinketh iniquitie like water Euen as the holy Scripture calleth the highest heauen the heauen of heauens because it incloseth the inferiour so also it calleth God the holie of holies because his holinesse incloseth that of all the Saints as being infinitely inferiour The holinesse of the creature is a qualitie that of God is his substance God is holy of himselfe but men and Angels are not Saints but because God hath sanctified them Also after a cleane contrarie manner vnto men is he iust For men are iust because they do iust things In God it is otherwise for the things are iust because God doth them For he is iustice it selfe Wherefore he is iust for no other cause but for that hee doth according to his wil according to which he hath giuen vs his law the perfect rule of iustice which he not only setteth before vs but also writeth it in vs and engraueth it with his finger in the stone as he promiseth vs in the 31. of Ieremie I will put my law into them and will write it in their harts He loueth iustice and truth He hateth the workers of iniquitie he rooteth out liers he hateth the bloud-thirsty and deceitful man Psal 5. What shall we say of his goodnesse through which he loueth them which hate him by which hee causeth his Sunne to shine vpon the iust and vniust the good and bad by which hee raineth down his goodnesse euen into the mouthes which are open to blaspheme him Aboue all this infinite goodnes shineth in the person of his Son This Sonne so begotten before all eternitie that he yet now begetteth him Sonne without beginning of time Sonne of the like age as his Father Essentiall

wold he haue bin rauished if himselfe had bene transfigured as the Apostle saith that Iesus Christ shall transforme our vile bodies that they may be made like vnto his glorious bodie Who doubteth but that when this glorie vanished S. Peter was seized with great sorrow and so indeede the heart of the faithfull comming from this meditation againe to consider these base and earthly things is necessarily touched with a great distast and base esteeme of them and is grieued to see himselfe tied thereunto and to say with Dauid Psal 42. O when shall I present my self before the face of God It was these thoughts which made the Prophet greedie and thirstie after the Lord. These were the thoughts which made Paul desire to be dislodged and to be with Christ which made him thinke that which was gaine vnto others to be losse vnto him These are the thoughts which haue euen in our time sustained the Martyrs which haue made them go vnto death as cheerfully as those which come thence For loue is strong saith Salomon as death yea stronger seeing it maketh one to despise life This ardour of loue is entertayned in our soules by a frequent coÌ„munication with God and wee may easily see that the cause of our slacknesse and coldnesse in this loue is because wee speake not often with God The most exquisite friendships doe waxe cold for want of communication how much more if friendship neuer hath bene as indeed man is naturally borne and inclined vnto enmitie with God This is a common euill to wit that wee are much exercised in speaking with others but very litle with our selues and yet lesse with God If some houres of leisure do steale vs from men they giue vs not any whit the more vnto God If we enter alone into our closet we enter not euer the sooner into our selues to examine our conscieÌ„ces to search our wounds to feele the pulses of our consciences or to talk with God And yet none shall see him aboue who hath not carefully sought him here below and hath not carefully walked with him by prayers meditations and by the studie and reading of the word This let vs study and from our life which is deuided into a thousand parts amongst a thousand occupatioÌ„s suites solicitations publicke and domesticke affaires let vs withdraw some houres to giue our selues vnto God retiring our selues out of the throng and noise of this world quietly to meditate on those things which pertaine to our saluation As if by a litle channell we wold diuert a part of the troubled waters of a stream that they may run more gently and cleerly A running brooke presenteth not any images nor a spirit which is euer in action alwaies pussed with businesse hardly can hee frame himselfe vnto the image of God We must then separate some houres to speake with God All the time of our life is lost except that which is thus husbanded That time alone is only ours which we giue to God Let none here alledge his domesticke affaires For if we be Gods children his seruice is part of our domesticall affaires yea and whilest we are doing our handy workes what hindereth vs that we may not think of God and send him vp by our broken sighes those sort of prayers which the ancient Fathers called eiaculatoriae short praiers which may be said euery where prayers lanced forth spiritual sallies borne of the present occasion prayers which haue no other ornament but feruency whose clauses haue no other contexture but necessitie Who doubteth but that the Prophet Eliseus ploughing of his field of that verie labour of his tooke occasion to say We sow here in teares but we shall reape in heauen with ioy Or that the Apostle S. Paul labouring with his hands to make tents of this earthly trauell tooke occasion to thinke of our heauenly rest The way is euery where open vnto praier and the loue of God is ingenious to suggest thoughts which like sparkes of pietie mount vp vnto God The fift marke of the Loue of God THe life of the bodie is discerned by these two markes 1. by motion 2. by feeling The loue of God being the life of our soules is also knowne by these two things The foure marks of this loue which wee haue hitherto presented are the motions of our soules for they are holy actions and spirituall motions produced by the loue of God but this fift marke is the feeling to wit an affection which maketh a man sensible to be moued either with griefe or with ioy according as God is blasphemed or glorified Carnall and vicious loue may serue vs for an example We reade of the sonne of king Antigonus that being grieuously sicke and none knowing the cause of his maladie his Physitian perceiued the cause to be the loue of his mother in law because that she being entred into the chamber his pulse began to beate extraordinarily The like happeneth in the loue of God All men that are therewith possessed when that they see God glorified or his name his truth blasphemed although hee intend to containe himselfe yet will the pulse of his conscience be extraordinarily moued either with ioy or sorow and impatience It will chance him as it happened vnto Croesus his sonne who hauing bene euer dumbe came suddenly to his speech seeing his father assailed feare and griefe hauing ouercome all naturall hinderances For the Spirit of Iesus Christ dwelling in him produceth the same effects in him as in himselfe of whom it is written The zeale of thy house hath eaten me vp This affection did exulcerate the Apostle Saint Paul being at Athens and grieued his soule to see the Towne so giuen to idolatry This same zeale was it which seized on the soule of Eli his daughter in law so as in her death she was not so much afflicted either for his or for her husbands as for the Arke of the couenant which was taken by the infidels It is of this alone that she speaketh dying The glorie of the Lord saith she is departed froÌ„ Israel There is no more certain effect of the loue of God then this here for if at one time we receiue seuerall newes the one of the losse of a law-suite the other of the reuolt of some persons bought and are more grieued with the last then the first Or if we be more angrie to heare Gods name blasphemed then to heare our selues euill spoken of then haue we in vs an assured witnesse that the loue of God is liuely imprinted in our soules Good bloud will not bely it selfe All wel-borne children are touched at the quicke with the iniuries are done vnto their fathers who so is not moued therewith confesseth himselfe a bastard or a stranger This is an euill which we see before our eyes to our great griefe that vnto them which make profession to carrie weapons and to vnderstand the termes of reputatioÌ„ if one speake the least crosse

word it is inough to cut one anothers throate so that they confesse their liues to be litle worth seeing they will hazard them for so litle making it an euerie dayes exercise but if God be blasphemed his truth slandered if his name be abused before their eyes they remaine vnmoueable and beare a part therein We are leapers without feeling in spirituall things but verie sensible in carnall We go for curiositie vnto sermons where Gods truth is opposed against and our presence by the weake taken for an approbation but we wold be loth to be found iâ— a place or companie where the honor of our house should be defamed but to contradict the same Let vs vndergo in this point a voluntary condemnatioÌ„ and let vs acknowledge that this spirituall feeling is verie feeble in vs to the end we may craue of God to awaken it by quickening vs with his loue From these fiue degrees and fiue markes you may easily gather that the loue of God consisteth not onely in hauing a good opinion of him or to haue a good feeling or to speak well of him but that chiefly it consisteth in obeying him and conforming vs to his wil. So God in his law saith that he sheweth mercie vnto them which loue him but he addeth which keep my commandements And Iesus Christ Ioh. 14. Who so loueth me will keep my sayings And the same Apostle in another place My litle children loue not in word neither in tongue onely but in deed and in truth So S. Iames saith That pure and vnderfield religion before God is to visit the fatherlesse and widows in their aduersitie and to keepe our selues vnspotted of the world But there be many that are religious in speech not in actions and who studie to be more skilfull not more wise who confesse God with their lips but denie him in their hearts Like vnto those which struck Iesus Christ saying Haile maister or to Rabshakeh who spake not the language of the people of God but for to dishonour him withall He knoweth not God who loueth him not he loueth him not who obeieth not his wil. The children of Eli were instructed in the will of God for being Priests they taught it vnto others and yet the Scripture saith 1 Sam. 2. 12. that they knew not God because they loued him not The kingdome of God saith S. Paul lieth not in words but in power It is euen so with his loue So Dauid in the 33. Psal saith that praises are very comely but he addeth in the mouths of iust men As for the wicked God saith vnto him in the 50 Psalme Wherefore takest thou my words into thy mouth For this cause was it that Iesus Christ when the diuell confessed him said vnto him Hold thy peace hold thy peace For the praise of God and the truth of religion are vilified and debased in the mouth of the wicked and therby lose their authoritie for shee is made a companion of vice and the liuerie of Gods children becometh by this meanes a cloake of impietie Thou saist I loue God but doest despise his will I loue God but doest hate the image of God Canst thou loue God without following him or follow such as do good to their enemies whilest thou liuest in discord with thy brethren We protest all of vs to loue God but we better loue the increase of our monies then the aduancement of his cause Wee protest to feare him but we do not feare to do before him such things as we would shame to do before men Who is that quarreller or theefe that wil strike or steale in the presence of the Iudge and for all this what do we not in Gods sight the Iudge not onely of our actions but also of our thoughts We protest to loue Iesus Christ and yet abandon his members which are the poore We spend more in a quarter of an houre at play then in a whole yeare in almes The superfluitie of our attire would cloathe a great number of poore All is spent in pleasure and nothing in pietie All is for our couetousnes nothing for Gods sake Doth that man loue God which wil not willingly speake vnto him nor of him or who taketh no counsell of God in his distresse or who is not touched with the zeale of his glory In the mean time there is none amongst vs who maketh not profession to loue God which sheweth that wee loue him in grosse but hate him in retaile this being in generall and gainsaid in particular We speake of heauen but haue our hearts on the earth By this meanes if one mark apart our loue to God it may be found some speciall matter but if we ballance it with our loue of the world our pleasures our riches our preferments it is found verie light so that our loue is a kinde of disesteeme and almost an hatred Let vs take heed to our selues for we shal not be iudged according to this general profession but according to our particular actions And if so it be that we loue not God as we ought or if wee loue some other thing with him otherwise then for his sake how shall we subsist before him louing any thing better better then he yea euen against him louing that which God hateth to wit the world and the desires thereof and cherishing his enemies in his presence CHAP. IV. Fiue meanes or helpes to inflame vs in the loue of God NOw we are to treat of the meanes to nourish in vs this loue It is surely an effect of the Spirit of sanctification which God giueth onely to his children whereupon this spirit is called the spirit of adoption by the Apostle Rom. 8. because it is not giuen to any other then the children of God which he hath adopted in Iesus Christ and that therefore hee frameth their hearts vnto a child-like loue and to haue recourse vnto God as their Father It is requisite that the grace of God should preueÌ„t our wils to make them willing that it may accompanie them that they may will feruently and that it follow them to the end they may not will in vaine and without fruite It is God which bringeth forth in vs with efficacie both the will and the deede according to his good pleasure Notwithstanding God moueth vs not like stones he maketh vs follow willingly he bendeth our wils by an vnconstrained necessitie For this cause is it that we are called workers together with God that in the same place where S. Paul saith that God giueth the will and the deede according to his good pleasure he willeth notwithstanding that we should worke out our owne saluation with feare and trembling Phil. 2. 12. 13. The meanes then which we haue to employ our selues in the nourishing and cherishing of this loue of God in vs is in generall to giue our selues to good workes which be pleasing vnto him But in this trauell I finde fiue helpes

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