Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	air_n	earth_n	water_n	1,982	5	6.3897	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08025	Iacob's ladder consisting of fifteene degrees or ascents to the knowledge of God by the consideration of his creatures and attributes.; De ascensione mentis in Deum per scalas rerum creatorum opusculum. English	Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621.; Isaacson, Henry, 1581-1654, attributed name.; H. I., fl. 1638.; Marshall, William, fl. 1617-1650, engraver.	1638 (1638)	STC 1839.5; ESTC S122555	138,468	472

too fearefull a thing to fall into the hands of the living GOD. It remaines that we speake of the last consideration which is the Beauty of things created of which King David said Thou hast made me glad by thy workes and I will rejoyce in the workes of thine hands And certainely as GOD made all things good so are they all beautifull if they be rightly considered But to omit some consider we those which by the judgement and approbation of all men are beautifull Without doubt great is the beauty of a greene meadow of an orchard well trimmed of pleasant groves of the sea in a calme of the ayre when it is cleare of fountaines rivers cities of the bright Heaven bedeckt with innumerable starres like so many gemmes or jewells How are we taken with the beauty of flowers and fruit-bearing trees with the various shapes of foure-footed beasts with the flying and melody of birds and the playing of fishes what shall we say of the beauty of the Starres of the Moone and especially of the beames of the most cleare and resplendent Sun which by his rising glads the universe and lastly of Men and Women whose shape and beauty doth breed the greatest delight Many have perished by the beauty of Women It hath often hapned that Men otherwise most prudent have been taken with their beauty and on the other side many grave matrons and honourable to have been brought to that madnesse with the love of Mens beauty that they have neglected their estates goods children and parents their lives nay I feare their everlasting happinesse for the fond love of Men. The stories of David Solomon and Sampson are notorious in holy Scripture with others If then such beauty be infused in the Creatures by GOD how wonderfull beauty may we imagine to be in the Creator himselfe no Man can give to another what hee hath not to give and if Men beeing delighted with the forme of the Sunne and Starres thought those lights of Heaven to be Gods yet they should have knowne how much more beautifull Hee is that made them for the first Author of beauty hath made these things saith the Wiseman How much this beauty of GOD may be is not onely knowne certainely by this that the beautie of all the creatures after a more eminent manner is found to bee as it were gathered and compact together in him but also hereby that whereas hee is invisible to us while wee are in this Pilgrimage and may bee knowne onely by us through Faith in the Scriptures and in the glasse of the Creatures yet many holy Men have been so enflamed with His love that some of them have withdrawne themselves into desert and solitarie places wholly to spend their time in contemplating on this beautie and others have willingly opposed their lives to many dangers to come to the sight of this excellent beauty If then this heavenly beautie which as yet cannot perfectly bee seene but onely beleeved and hoped for kindles such a zeale of desire what will it doe when the veyle shall bee removed and that hee shall be seene as Hee is No mervaile then if the Angels and blessed soules ever see the face of the Father without yrkesomenesse or satietie when GOD himselfe beholding his owne beautie from eternity rests and takes delight onely in it Seeke then after this beautie desiring and longing earnestly after it night and day saying with the Kingly Prophet My soul is athirst for God yea even for the living God when shall I come to appeare before the presence of God and with the Apostle We are bold and love rather to remove out of the body and to dwell with the LORD Neither need wee to feare that wee shall be defiled with the ardent love of this beautie for it perfects not infects sanctifies but pollutes not the heart But if thou affectest and desirest the sight of this increate beauty of thy Creator thou must doe that which the same Apostle addes in the same place strive to be acceptable to him If the beauty of GOD please thee thy workes must please him and if thou wilt walke before GOD in the land of the living thou must strive to walke before him uprightly in this pilgrimage and thou must keepe his Image undefiled from staines and spots DEGREE III. By the Consideration of the Earth WE have considered the corporall World in the Vniverse now we will take a view of the particular principall parts of it that we may thereby come as neere as we can to the sight and contemplation of the Creator and first we will begin with the Earth This though it holds the meanest and lowest part and seemes to be lesse then the other elements yet in truth is not lesse but excelleth all the other in dignity and value We read in diverse places of Scripture that GOD made Heaven and Earth as the principall parts of the World the Heaven as a Palace for himselfe and the Angels the Earth as a Palace for Men as it is in the Psalmes All the whole Heavens are the LORDS the Earth hath He given to the children of men And for this cause it is that the Heaven abounds with glittering Stars and the Earth with immense riches of mettalls pretious stones herbes trees living creatures of many kinds whereas the water onely is stored with fish and the ayre and fire are poore and almost empty elements But to let these passe The Earth hath three qualities by the consideration of which the mind if it be not asleepe may with ease ascend to GOD. First the Earth is the surest foundation of the whole World which it we wanted we could neither walke rest worke nor live He hath made the round World so sure saith the Psalmist that it cannot be moved and againe He hath laid the foundations of the Earth that it should never be moved at any time Secondly the Earth is as a good Nurse to Man and other creatures it daily produceth herbs corne fruit grasse and other things of that kinde innumerable for so GOD speaketh Behold I have given â—nto you every herb bearing seed which is upon all the Earth and every tree wherein is the fruit of a tree bearing seed that shal be to you for meate Thirdly it bringeth forth stones and tymber to build and mines of brasse and iron for many uses and gold and silver for money and traffique The first property of the Earth in that it is a place in which our bodies may rest whereas neither in ayre fire or water they cannot is an Embleme of the Creator in whom onely the soule of Man may finde a place of rest Thou Ã´ Lord saith Saint Augustine hast made us for thy selfe and our hearts are not quiet untill they rest in thee If ever any it was King Salomon that found rest in riches Kingdome command and pleasures he was possessed of a most large and peaceable

satisfied with seeing nor the eare filled with hearing as saith the Preacher whatsoever is offered to man cannot satisfie his desire why because he is capable of infinite good and all created things are circumscribed within certaine limits But he whch beginneth to drinke this heavenly water in which all things are contained covets nor desires any thing more But of this hath beene formely spoken in the rest of the mind in God alone as its proper Center Fourthly Water joynes together and reduceth into one those things which one could not imagine would have beene so united As many graynes of wheate by the mixture of water make one loafe of bread and of many parts of the earth by the same mixture bricks and tiles are made But much easilier and with a stronger tye or band doth the water of the Holy Spirit bring to passe that many men become one heart and one soule as it was with the Primitive Christians in the Acts of the Apostles upon whom the holy Ghost descended This unity Christ himselfe going to his Father commended and foretold when he said I pray not for these alone but for them also which shall beleeve in me by their word that they may be all one as thou O Father art in me and I in thee that they may be also one in us and a little after that they may be one as we are one I in them and thou in me that they may be made perfect in one To which unity the Apostle also exhorts endeavoring to keepe the unity of the Spirit in the bond of peace There is one Body and one Spirit even as ye are called in one hope of your vocation O happy Vnion which makes many men to be one Body of Christ which is governed by one Head and to eate of one meate and drinke of one drinke and to live with one spirit and being joyned to God to be made one spirit with him What more can be desired by a servant then not onely to be partaker of all the goods of his Lord but also by an indissoluble bond of love to be made one with him And all this the grace of the Holy Spirit brings to passe as a living and quickning water when it is devoutly received into the heart and there kept with diligence and care Lastly Water asâ—â—nds and riseth as high as it falls low And because the Holy Spirit descends into earth from the highest heaven therefore in that man into whose heart it is received is made a well of water springing to eternall life as our Saviour said to the Samaritane woman Wherefore being thus instructed in the properties of this uncreate water let us thirst after it and say with groanes and sighs unutterable Lord give us of this water which may wash off all our staines coole the heat of our concupiscences appease and qualifie the thirst of our desires may make us one spirit with thee and raise us to the height of thy eternall mansion It was not without cause that the Sonne of God said If ye then being evill know to give good gifts to your children how much more shall your heavenly Father give the Holy Spirit to them that aske it He saith not he will give you bread or apparell or wisdome or love or the Kingdome of heaven or eternall life but he saith He will give the Holy Spirit because in it are conteinâ—d all things Cease not then to put God daily in mind of his Sons promise and say to him with earnest affection and assured hope of obteining Holy Father I powre out my prayers unto thee not trusting in mine owne righteousnes but in the promise of thine onely begotten Sonne Make good therefore this promise of thy Sonne who glorified thee upon earth and was obedient to thee unto death even the death of the Crosse give to me that aske thy good Spirit give me the spirit of thy feare and love that I thy servant may feare nothing but offending thee and may love nothing but thee and my neighbour for thee Create in me a cleane heart O God and renew a right spirit within me Cast me not away from thy presence and take not thy Holy Spirit from me Restore to me the joy of thy salvation and stablish me with thy free Spirit We come now to the resemblance which rivers or fountaines of water have with God and by it the mind may be lift up to contemplate the wonderfull and excellent work of the Creator For it is not without cause that the Scripture saith that God is a Well of life a Fountaine of Wisedome the Fountaine of living waters And that he is the very Fountaine of being may be gathered out of his owne words to Moses I am that I am and I am hath sent me unto you All which the Apostle seemes to comprehend in this speech In him we live and move and have our being In him we live as in a Fountaine of life in him wee move as in a Founteine of wisedome and in him wee have our being as in the Founteine of being A Founteine of water here with us hath this propertie that from it the flouds arise and whensoever they leave to flow immediately they dry up but the Founteine it selfe depends not upon the flouds because it receives no water from them but not onely hath water in it selfe but communicates with others This is a true resemblance of God and an Embleme of the Godhead for God is the very Founteine of being he receives no being from any thing but from him all things take their being because the essence of God is to be and his existence is his essence so that it cannot come to passe and it were blasphemie to think that God was not or will not be for ever Other things may be not be for a time because a being is not properly to their essence For example it is of the essence of man that he be a reasonable creature and therefore he cannot be a man not be a reasonable creature if it were of the essence of man to be it could not be otherwise but that he must be alwayes but because it is not of his essence to be therefore he may be not be God therefore â—s the onely Founteine of being because in his essence the act to be is alwayes included And these words signifie so much I am that I am that is I am the thing to be and receive not being from any but have it in my selfe to me onely it is proper that essence to me should be to be and hence also it comes that eternity immortality is proper to him onely as the Apostle speakes To the King everlasting immortall c and Who onely hath immortality All other things receive their being from God so that unlesse they alwayes depend on him and be preserved by a certaine influence

from him they presently leave to be and therefore the Apostle saith of him that he beareth up allthings by hiâ— mighty Word and unlesse heâ— should alwayes preserve anâ— uphold the creatures theâ— could no longer subsist or be Elevate thy mind then anâ— admire the goodnes of God who so lovingly and carefully preserves and supports all things having no need of them and no lesse wonder at and imitate the patience of thy Creator who is so kind to the unkind and evill as to susteine and help those which blaspheme him and preserve those who deserve to be reduced to nothing and be not unwilling to beare the infirmities of thy brethren nor to doe good to thine enemies But the eminency of the Fountaine of being consists not in this property alone that it receives its being of another Fountaine and communicates that being with other things for the waters of Fountaines and the waters of rivers with us are of the same kind and although the waters of fountaines receive not waters from other fountaines yet have they a cause of their being as vapors and the vapors have other causes till we come to the first cause which is God But God is not of the same kind with things created but differs in an infinite distance of dignity and excellency from them is truly and properly the Fountaine of being because not onely he taketh not his being from another Fountaine of being but is so farre from that as that hee knoweth no other cause at all The fountaine of created water as is said is derived not from another water yet from another cause the uncreate Fountaine of being hath nothing precedent dependeth of nothing wanteth nothing nothing can hurt it but all things depend upon it and hee can with one nod destroy all things created as the Machabee speaketh Wee may worthily admire this excellency this beginning without beginning this cause without cause infinite unlimited and absolutely necessary whereas all other things in comparison of this are but contingencies And therefore cleaveâ—o â—o this alone serve him onely delight in his love alone and despise all other things in reâ—pect of him at the least vexe not thy selfe with too much soâ—icitude about many matters â—eeing this one thing is necessaâ—y and is all sufficient for thee â—nd all other men and let it be â—ne chiefe care of thine never â—o fall from his grace and study to please him onely ever â—nd every where 3 Againe God is most truly â—alled the Fountaine of life â—ecause hee liveth and hath lifeâ—n â—n himselfe yea and is life eternall it selfe and all things that â—ive receive life from this Founâ—aine and that when hee ceaâ—eth to give them life when he taketh away their breath they die and are turned againe to their dust as the Prophet David speaketh To beget a thing like it selfe is the property of the living now God begot a Son most like to himselfe God begate God and the living the living For as the Father hath life in himselfe so likewise hath he given to the Sonne to have life in himselfe as St. John testifies and the Father hath life in himselfe because he is the Fountaine of life and receives no life from any other place and gave his Sonne to have life in himselfe the same life which he hath himselfe and by this it is that the Sonne is the Fountaine of life also yet so as the Fountaine of life from the Fountaine of life as hee is God of God light of light Who can expresse nay who can conceive what manner of life this life of God is and what manner of Fountaine of life that is from whence all things which live either in heaven or earth sucke small drops The life known to us in this our banishment is nothing els but an internall beginning of motion for those things are said by us to live which after any sort move themselves from whence it comes to passe that the warers in rivers by a kind of similitude are called living waters because they seeme to move stir of themselves those in ponds and pooles are called dead because they cannot move of themselves nor are stirred but by winds or some externall force It is thy God then which is onely he that most truely liveth and that is the author and Fountaine of life which God himselfe doth often beate and inculcate to us throughout the holy Scriptures As I live saith the Lord and the Prophets often repeate this The Lord liveth And God himselfe complaineth of his people in Jeremy They have forsaken me the Fountaine of living waters And yet he is not moved either by himselfe or any other I am the Lord saith he and am not changed and God is not as man that he should lye nor as the son of man that hee should be changed And if God begate a Sonne he begate him without changing or if hee see heare speake love pity judge all or any of these things he doth without changing and if he create preserve or on the contrary destroy dissolve and againe renew and alter yet hee worketh quietly and changeth without motion If you a ke how he liveth if hee move not or how liveth hee not if hee be the author and Fountaine of life it is easily answered It is absolutely sufficient to life if a living thing act of it selfe not being moved by another but life as it is for the most part in created things is an internall beginning of motion because things created are imperfect and want many things to perfect and finish the actions of life But God is infinite perfection and needeth nothing without himselfe because hee worketh of himselfe not moved by any other as needing no motion or change Againe things created need change to beget and to be begotten because they beget without themselves and things which generate must be changed from a not being to a being But God begets the Sonne within himselfe and produceth the Holy Ghost within himselfe neither need the Sonne or the Holy Ghost to be changed from a not being to a being because they receive that esse or being that ever was and that not in time but from eternitie Againe things created want the motion of augmentation because they are borne imperfect but God the Sonne is borne most perfect and God the Holy Ghost is breathed and produced most perfect Things created need alteration as divers qualities which they must necessarily get but God wants nothing because hee hath the essence of infinite perfection Things created need motion to place because they are not every where but God is whole every where Againe things created want many things to cause them to see heare speake and worke because though they have life yet it is imperfect and deficient but God needeth nothing without himselfe to see and heare all things to speake to all and to worke in all For he worketh all things in

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