Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	father_n	ghost_n	holy_a	5,369	5	5.6194	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B11989	Vade mecum. = Goe vvith mee deare pietie, and rare charitie. VVhose flame is stirred vp, to dispell the cold out of the minde. By Otho Casmanne, preacher at Stoade. Translated out of Latine, by H.T. minister. The contents appeare in the page following.; Vade mecum. English	Casmann, Otto, d. 1607.; Tripp, Henry, d. 1612.	1606 (1606)	STC 4769; ESTC S107899	102,540	274

whereof is comprised in this Sillogisme or reason Cursed is euery one that abideth not in al thinges that are written in the Lawe to doe them From hence the conscience gathereth but I haue not a bidden in them wherevpon it concludeth Ergo I am accursed HÃ©erevpon ariseth that sorrow or rather horror of mind not so much for sinne which is in the assumption as for the punishment of the Curse which is in the conclusion This Terrour of the Lawe if the grace of the Gospell come not betweene would driue a man to desperation 2 The second sorrow is for Sinne it Sorrow of offence 2. Cor. 2. selfe and for the Offences committed against God it is called Godly sorrow or a sorrow to Saluation The Efficient cause of this sorrow is Efficient cause the holy Ghost who in this case is called the Spirit of Adoption whereby we cry Spirit of Adoption Abba Father This openeth our mouth and enlargeth our hart to call God our Father and to call vpon him familiarly Now the Instrument whereby the holy-holy-Ghost doth worke this sorrow or Instrument rather loue in our hearts is the Preaching of the Gospell the somme whereof is comprised in this Sillogisme or reason Hee that beleeueth shal obtaine remission A Sillogisme of sinnes shal be iustified and saued From hence the hart by Faith gathereth but I beleeue Ergo I shall obtaine remission of my Sinnes I shal be iustified and saued In this coÌ„clusion as their is matter of vnspeakable ioy So also there is in that same matter of sorrow which is conceaued vpon the knowledge of Gods mercy for offending so mercifull a father Of this sorrow the same Bernard saith Bernard When I bethink me how I haue offeÌ„ded my heauenly father I haue good cause to be ashamed Sorrow though I be not terrified He hath voluntarily begotten me by the worde of Truth Hee spared not his only begotten for me so begotten So he hath shewed himselfe a Father to me but I haue not againe shewed my selfe a Sonn to him With what face do I now lift vp mine eies to behold so good a Father being so bad a Sonne I am ashamed that I haue coÌ„mitted things vnworthy my begetting Iam ashamed that I Or my kind haue liued so degenerate froÌ„ such a father O let mine eyes gush out with water Let confusion couer my face Let shame ouerwhelm my couÌ„tenance darknes possesse it Let my life languish in sorrow and my yeres in mourning fie for shame whatfruit Rom 6 had we of those things wherof we are now ashamed If I haue sowne in the flesh I shal reape nothing of the flesh but corruption if in the world that also passeth the lusts thereof what I haue not beene ashamed wretched maÌ„ to preferre transitory vaine thinges whose ende is death before the loue and honor of my Eternall father I am confounded I am confounded to heare If I be your Father where is my honor c. Reuersion or returne to God A descripti-of God 2 Hauing turned froÌ„ sin yâ— worst euil return to God the best good whom thou hast forsaken Take a view of God who calleth thee to whom thou must haue recourse He is Ens Compleat absolute of himselfe the chÃ©efest good most simple most perfect therfore diuine Eternall before all things in all things after all things and in the highest degrÃ©e within all things not included without all things not excluded aboue all things not lifted vp vnder all things not cast downe to this Ens return thou Hee is the cheefe good most actuall most liberall indefficient perfect in him all goodnes Essentially and aboue all Excellency is found from him all goodnes is deriued to all creatures without any diminution to himselfe By cleauing vnto him by Faith and Charitie all the Saints are made good and happy whom by communion and participation of his goodnes he doth fill and as it were make drunke with plentie To this most excellent and most bountifull good returne that being deliuered from euill thou maiest be made pertaker of good Now thou doest returne by Faith and How to remine confidence of minde wholy resting in the mercy of God the Father through Iesus Christ and his merits This is a wonderful and supernaturall faculty of the hart apprehending and receiuing of Christ by the holy ghost and applying him to our selues Heareof riseth an internall and effectuall An Internall perswasion perswasion by the forcible working or certification of the holy Spirit concerning the mercy of God the Father in Christ Verily verily I say vnto you hee Ioh 6. that beleeueth in mee hath Eternall life Item beleeue in the Lorde Iesus and thou Act 16. Ephes 3. Eph 1. shalt be saued Item By Christ wee haue an entrance through confidence Item In whom yee haue hoped after that yee hard the worde of Truth euen the Gospell of Saluation In whom after ye beleeued yee were sealed with the holy spirit of promise Item Which spirit testifieth to our spirit Rom. 6. that wee are the sonnes of God But that this Faith which is the frÃ©e The practise of Faith gift of God and is not giuen to euery one may arise in thy hart First thou shalt doe thy endeuour to The knowledge of the Gospell attaine the knowledg of the Gospel by the illumination of the holy Ghost My iust seruant by his knowledg shal iustefie many Especially thou shalt labour by an inward sence of thine owne wants to consider the promises of the Gospell whereby thou shalt giue an assent to the Gospell hard that thou be not in that number of whom it is saide That the Worde hard Heb. 4. did not profit them because it was not ioyned with faith in them that hard it For God would haue all men to be saued and to come to the knowledge of the Truth Secondly thou shalt conceiue Hope of pardon whereby thou shalt beleeue that Hope of pardon thy sinne is pardonable though it be not yet pardoned thou shalt say with the prodigal Luke 15. sonne I wil arise and go to my Father and wil say vnto him Father I haue sinned against heauen and against thee neither am I worthy any more to be called thy sonne make me as one of thy hyred seruants Thirdly thou shalt eagerly hunger and Hungring thirsting for grace thirst for his grace whieh is offred thee in Christ and shalt earnestly begge that He who is Alpha and Omega the first and the last will giue thee of the fountaine of liuing Water freely When thou art proceeded thus farre Christ doth count thee happy Blessed are they that hunger and Math. 5. thirst after righteousnes for they shal be satisfied Fourthly thou shalt come to the throne Accesse to the throne of grace Heb. 4. of grace that by apprehending Christ there thou maist finde mercy with the father Now in

gods grace conuerted after thou didst turne mee I repented The grace of God saieth Prosper is aboue all iustifications or instructions perswading by exhortations warning by examples terrefieng by dangers inticing by miracles guiding by vnderstanding inspiring by counsel illuminating the hart it selfe and induing it with affections of faith Now the grace of God in turning man from sinne vseth two meanes Two means of Auersion from sinne First the knowledge of sinne Next the Consternation of the minde Thou maist come to the knowledge of thy sinne by the Lawe of God For by the Lawe is the knowledge of Sinne For the Lawe is the rule of righteousnesse shewing what is iust and what is vniust 1 The knowledge of sin Rom. 3. Whatsoeuer therefore is either in vs or is done by vs which is not agreeable to the rule of Gods Lawe that same is sinne By this rule try both thy Internal and Externall actions and thereby iudge of thy life And that thou be not deceiued in the vse of this rule Obserue these two things Whatsoeuer is contrary to the Law of God and our neigbour is forbiden by 1 Two Rules whereby to know sinne the Law of God and is repugnant to the rule of iustice And contrariwise whatsoeuer agrÃ©eth with the Law of God and our neighbour is coÌ„manded by the Law of God and consonant to the rule of iustice Although by expresse wordes it seeme to be neither commanded nor forbidden The Lawe is spirituall requiring a pure perfect spirituall and perpetuall obedience whereby thou maist vnderstand that al men are guilty before Gods tribunall as transgressors of his holye Lawe Thus then thou wilt acknowledge thy selfe a Sinner 2 Then learne to know how Sinne is conceaued and fashioned in the hart and How Sinne is coÌ„ceaued afterward brought forth in worke 1 Foure manner of waies sinne is conceaued and framed in the hart by Suggestion In the hart foure waies delectation consent and defence The Suggestion is wrought by the aduersary delectation by the flesh consent by the will bould defence by pride whiles the fault which ought to terrifie the minde doth lift it vp but the more it swelleth the more it supplanteth it 2 Foure manner of waies also is sinne performed in worke First we are ashamed In worke foure waies to sinne openly After a while we can let our faults be knowne without blushing HÃ©erevpon sinne groweth to a custome and at the last it is confirmed eyther by a false hope of mercy or by a desperate feare of misery Finally learne to know the haynousnesse of sinne for sinne is an iniury offred The hainosnes of sinne by the sinner to God A contempt of his high Maiestie while we despise his will preferring the loue of our selues and the creaturs Sinne is a most heauy burden depressing a man in the basest manner and casting him headlong except he repent from one wickednesse to another Submitting him to the Tiranye of the diuell and last of all throwing him down to Damnation This mischiefe was so vnrecouerable by any humane wisedome vertue and Aremedie strength that it was necessary that the Sonne of God should become man to be Crucified and die that we might be deliuered from it 2 After the knowledge of sinne followeth CoÌ„sternation or compunction Two fould Psal 88. a consternation or casting down of the minde sorrowing for the sinnes committed and trembling at the wrath of God and punishments due for sinne heareof thou shalt say with Dauid Thy wraths are gone ouer mee and thy terrours haue troubled me And againe Mine iniquities are risen aboue my head and are like a Psal 38. sore burthen to heauy for mee to beare This consternation or sorrow or sense of Gods wrath wil be stirred vp the more How it is stirred vp in thee Yf thou thinke on the Lawe giuen to our first parents in Paradice In what day so euer thou shalt eat of this tree Gen. 2. thou shalt die he death If thou call to mind that Thundering of God in mount Sinai Cursed is he that abideth not in all things which are written in the Lawe to doe it If thou looke to the hand writing of thy Conscience testifieng of thine owne hart both the sinne and sentence of damnation pronounced by God If thou view the signes of gods wrath whether thretned or executed as plague famine sword c. or such as prognosticate punishment iminent or neare hand Heereof riseth feare and and sorrow Feare is thrÃ©e fould as Bernard saith Two effects of the Law Feare to be depriued of the grace of God Feare to be excluded from the vision or 1 Feare three fould sight of God and feare to to be tormented in hell This feare doth Bernard stirre vp in his owne hart in this wise Way well How it is stitred vp Bern in Cant 16 Oh my soule what a fearefull and horrible thing it is to haue contemned thy maker to haue offended the Lorde of Maiestie Maiestie is to be feared Lord-ship is to be feared especially such a Maiestie such a Lordship Hee euen he is to be feared who after he An enumeration of terrible things al to be feared of impenitent sinners hath killed hath power to cast downe headlong in to Hell I tremble at hell I tremble at the Iudges countenance which maye make euen the Angels heauenly powers to tremble I tremble at the wrath of his power at the thought of the violent ruine of the World at the flaming of the Elements at the mighty tempests at the voice of the Arch-angell and the sharpe worde I tremble at the teeth of the Infernall beast at the belly of Hell at the roaring beasts prepared for a pray I am affraid of the gnawing worme the scorching fier the smoke the vapour the sulphur the Spirit of stormes the outward darknes Who will giue water to my head and a fountaine of teares to mine eyes that I may preuent by teares weeping wailing gnashing of teeth and hard manacles and fetters and weight of Cheynes pressing downe binding burning and neuer consuming Wo is me O my mother why diddest thou beare me a sonne of sorrow bitternes indignation and eternall weeping 1 Sorrow two fould 2 Sorrow of compunction which ariseth out of the consideration of the heinousnes of sinne is two fould 1 The first sorrow is for the punishmeÌ„ts Sorrow of punishmeÌ„ts deserued it is called worldly sorrow or a sorrow to death The efficient cause of this sorrow is 2. Cor 7 Eficient cause euen the holy ghost who in this case is called the Spirit of Bondage to feare who testifieth vnto vs our seruile and miserable estate while we are straungers Rom. â—pirit of bondage from Christ and therefore doth strike a feare and horror into vs. Now the Instrument whereâ—â— the holy ghost doth worke this sorrow in our Instrument hearts is the preaching of the Lawe the some

wage priuie war continually shake the weapons by a daily deniall of thy euill affections wicked inclinations which we perceiue in our selues Let the purpose of thy mind be coÌ„stant to follow good detest incoÌ„stancy idlenes slouth with earnest endeuour repunge the prickes of noysome cogitations and delectations assoone as they rise 4 Without vs in the filthy world The world many things doe offer themselues which by some meanes containe in them something which may allure thine appetite and leade thÃ©e from right reason yea as Salomon saith The creatures of God are many times as a snare and as a trap to the feete of the vnwise For the corrupt nature of man as a spider doth draw out of the sweete flowers of Gods good creatures a iouyce which it turneth to poison But thou O man shalt get the victorie Aides if thou shunne or remooue all occasions of sinning Bernard The true note of compunction is the fleeing of opportunities and the withdrawing of occasions O thou that art a Champion of Christs if thou be wise arme thy selfe with a most patient enduring of the temptation when it is present and with a Christian perseuerance in the conflict or encounter When thou art conuerted reconciled to God hast entred the path of pietie Speciall temptations certaine special seÌ„ptatioÌ„s wil assaile thÃ©e 1. But let it not dismay thee that after thou art reconciled the memory of thy Remorse of sinne former sinnes hath recourse sharpely assaulting thy mind Heare Dauid saying My sinne is alway before mee Heare Psal 51. Saint Paule I am not worthy to be called an Apostle because I persecuted the Church of God The remembrance of sinne as it is sinne is profitable for thereby the force and weight of sinne A profitable remembraÌ„ce whereby God hath bin iniured and prouoked is represented to the eyes of our mind from whence arise a most holsome feare and sorrowe from whence shame blushing as of a childe before so good a father from whence a loue is enflamed towards our louing or beninge God who hath pardoned our sinnes Heare worthy Dangerous-remembrance Augustine Set not before thine eies the delectation of thy former sins but set before thine eies the damnation of thy sinne It is dangerous when the filthy imaginations of sin impure fantasies haue recourse doe with importunitie thrust in them selues for they shew that the remnants of the old sores doe yet rest in that mans soule Whereupon Bernard saith Therefore our memorie must be purged from these this sinck must be thorowly scoured Heare the Apostle S. Paul This is a faithfull saying and worthy by all meanes to be accepted That Iesus Christ came to saue Comforts sinners among whoÌ„ I am the chief Take therefore my brethren from the blessed Apostle this coÌ„solation and comfort that the conscience of former sins after we be returned to God doe not ouermuch torment vs but may onely humble vs as it did him I am the least of the Apostles am not worthy to be called an Apostle because I persecuted the Church of God Euen so let vs humble our selues vnder the mightie hand of God and let vs haue trust because we also haue obtained mercie 2. Moreouer this cogitation not without Troubles of temptations great daÌ„ger doth trouble thy mind to wit That while yet thou didst liue after thy owne wil gauest the rynes to thy appetites thou didst not fÃ©ele so many cares troubles as in this state of grace euen in the first entry of Christian pietie thou art sharpely shaken with But when this Aides cogitation comes to thy minde heare what Christ doth cry to thine eares He that will be my Disciple let him denye himselfe and take vp his crosse follow me NunquaÌ„ bella pijs nuÌ„quaÌ„ certamina desuÌ„t Et quocuÌ„ certet mens pia semper habet The godly alwaies warriours are To them are conflicts rife The godly mind hath enemies Who mooue continuall strife vse of teÌ„ptations There is great vse of temptation which God will not haue thÃ©e to lacke He that is not tempted what knoweth he saith the wise man All the Saints haue troden this path wilt thou exempt thy selfe from this lot Christ himselfe the best beloued sonne of God is the standard-bearer of this warrefare whose steppes we must follow He was in all things tempted like vnto vs. Heb. 4. When thou wast called to a new life thou wast not called to delights and pleasures but to labours and temptations to persecutions yea if so the case required to vndergoe death 1. When this cogitation afflicteth thÃ©e Aides Sathan most busie to tempt in our conuersion then thinke that Sathan doth search all the corners of thy heart to trie after thy conuersion how thou holdest friendship with God with whom thou hast newly entred amitie whether it be stable or wauering hee hath no neede of this triall towards those who are at vtter enmitie with God 2. Thinke thou that Sathan will More busie with a convert then with a wilful sinner moue euery stoane as they say to remoue thÃ©e from godlinesse but he hath no cause to set vpon a wilfull sinner in such sort for he possesseth and vseth him as he lists Wherupon Chrisostome saith Satan doth euer assaile the first beginnings of good he trieth the rudiments of vertue hee hasteth to extinguish holy things in the first springing knowing that he cannot subuert them when they are surely founded or grounded 3. Finally thinke thou that the sÃ©edes Seedes of sinne lurking of these temptations doe lurke or lye hid within our selues for either being addicted to some peculiar vice or being drawn away with the care of worldly businesse they appeare not but when opportunitie serues they lifte vp their heads and bewray themselues euen then when we begin to liue to God 3. Many times the way of Christian The way hard life will terrifie thÃ©e as being hard and rough for the flesh saith Bernard hitherto vntamed doth not willingly suffer it selfe to be chasticed brought into bondage but being as yet mindful of late lost libertie doth more earnestly lust against the spirit This temptation saith he is called Night feare in the Psalme The night feare not night it selfe because not euery affliction which is signified by the night but feare of affliction is the temptation But to ouercome this cogitation of the Aydes flesh which by the helpe of Christ thou shalt Thou must take paines in the way of godlines and charitie for the way of vertue is hard it will not be gotten but by enduring euery hard and rough thing sorrow yea infamy if nÃ©ed be Haue not the Heathen who knew not Christ learned this by natures direction Difficilia qua pulchra Beautifull or excellent things are hard to be attained Nature it selfe hath proposed or set many difficulties before things of estimatioÌ„

venemous Therefore Aristotle perswadeth him that will escape the snares of pleasures to viewe them on the backe part and not in the face when they goe from vs ward and not when they come toward vs. But looke thou on the iudgements of Gods iudgments against Luxurie God against luxurious persons consider the vniuersall flood the destruction of Sodome the slaughter of the Isralites and Beniamites the coÌ„fusioÌ„ of Dauids house Read the Histories of all ages reporting the miseries which came by Luxurie and marke what destruction Luxurie and Lecherie haue brought not onely vpon particular persons but also vpon whole nations As Troy Sodom c. When this vice assaulteth thee the first and chiefe remedie is prayer Without humilitie saith Gregory no triumph is gotten against any vice The Remedies Humble praâ—er mind that cannot submit it selfe humbly to God cannot preuaile against the lusts of the flesh but striueth in vaine to ouermaster them and pressing them cannot oppresse them Aske of God with Solamon continence or chastitie For I knewe saith hee that otherwise I could not be chast except God gaue it And euen this was a point of wisdome to know whose gift it was therefore I went vnto the Lord and made my prayer to him He loues thee not at all Ã´ God saith S. Augustine who loueth any thing with thee which he loueth not for thee 2. Abstinence from stirring meates Abstinence is an effectuall remedy against this vice for if lust bee a fire thou takest matter from that fire when thou withdrawest wine and delicates For in wine saith the Apostle is Luxurie if it be in excesse Wine and youth saith Herod are two Riuers of voluptuousnesse 3. KÃ©epe thy heart carefully for The custodie of the heart out of the heart procÃ©ede euill thoughts The heart therefore saith Cassian is first to bee clensed from whence springeth life and death And Salomon saith With all diligence keepe thy heart for out of it proceedeth life But that thou maiest cleanse and keepe thy heart expell euill cogitations forthwith assoone as they rise And in the stead of wicked cogitations occupie thy minde about honest and chast things 4. After the custodie of the heart The custodie of the sences kÃ©epe thy senses Heare Saint Augustine Whatsoeuer appeares beautifull to thy sight whatsoeuer sweet to thy tast whatsoeuer flattereth thy hearing whatsoeuer enticeth thy smelling whatsoeuer is soft in touching in all these if wee be vnwarie euill concupiscences creeping in we suffer the virginitie of the soule to bee corrupted and that is fulfilled which is spoken by the Prophet Death entred in by our windowes to wit our senses Here thou shalt haue profited O man Notes of profiting If by Gods grace thou haue attained so farre as that if thou fÃ©ele the prickes of the flesh thou suffer them without thy fault If thou preuent euery euill thought or if they offer themselues to thy mind thou sodainly strangle them If thou perceiue that lust is abated though it cannot here be vtterly taken away yet it may be subdued 3. Study then to mortifie couetousnesse For it is an outragious mischiefe whose Couetousnesse to be mortified grÃ©edinesse to possesse alwaies more and more cannot be satisfied with any plentie or store of riches which is wont to bÃ©e accompanied with sauage crueltie which they exercise towardes other that they may fulfill their vnlawfull greedinesse with other mens goods Flee therefore couetousnes worse than a dog or a snake which taketh away the vse of things enuying them to themselues and other Marke I pray you if a couetous man be not more vile than any slaue for he is The miserable state of a couetous man an Idolater a thÃ©efe a murtherer an infidell a prophane person an Atheist inhumane execrable the cause of all mischiefe a foole miserable sordide insatiable poore pensiue a bande an Adulterer blind and altogether vnhappy Expell and explode with clapping out this vice from thÃ©e First by true knowledge and holy reuerence Remedie means of God Secondly by greater gaine I meane godlinesse with a minde content with her lot For nature is content with fewe things liue not by opinion but according to nature Thirdly knowe thou that vnsastable Incommodities of riches couetousnesse cannot defend hers in time of aduersitie Fourthly remember that the loue of riches doth bring men into many dangers And that onely the enemies of learning and vertue doe greatly estÃ©eme them and that they are the cause of all confusion Fiftly viewe rather the worthy examples of such as haue vsed their riches well and conueniently Sixtly thou knowest that thou shouldest first seeke the kingdome of God to whose prouidence thou oughtest to commit all thy businesse and affaires Seuenthly marke me the riches of this world which are such as can make no satisfaction nor bring any peace or tranquilitie to the soule Finally looke on the patterne of perfection Christs example euen our Lord Iesus who being poore in this world was an vtter enemie both in word and deede to couetousnesse 4. Moreouer we must endeuour to Anger to be mortified How great a mischiefe mortifie Anger and to restraine wrath for wrath is an horrible monster it doth extinguish the light of reason it burieth outward furie though thou cannot so easily nor so soone bridle the inward motions If thou be ashamed so to be moued or to be sÃ©ene angry before wise men If thou canst recompence other mens euill sayings and dÃ©eds towards thyselfe with good dÃ©eds and words If when wrath ariseth it doe not preuent reason but follow it 5. The poison of enuie must be purged Enuie to be mortified out of thy soule for this is a pestilent wickednesse which changeth a man into the state of the diuell and an vnmercifull fiend For it is sorrow of the prosperitie What Enuie is and good successe of our neighbours affaires So that as Chrysostome saith An enuious minde is euer sadde And Basil All the blessings of his neighbour both inner and outer both of body and mind doe grieue an enuious man and his good successe he counteth his own calamitie Enuie is so foule an euill that the enuious man dares not bewray himselfe therefore he counterfeits gladnesse but he bursts inwardly FlÃ©e therefore enuie O man horrible is the nature and disposition of enuie for it is striken with sorrowe and in stead of praising the bountie mercie and goodnesse of God it becommeth an enemie to God and man to whom nothing is so heauie and troublesome as to enioy the blessings of God Viewe the picture of an enuious man described by Gregory The rankor of A picture of Enuie enuie saith hee when it hath corrupted the heart the outward parts bewray the madnesse of the minde the colour becomes pale the eyes cast downe the minde enflamed the members waxe cold the cogitation is enraged the teeth gnash and when the hidden hatred groweth in the hidden

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