Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	world_n	worthy_a	yield_v	23	3	6.3794	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02513	The arte of diuine meditation profitable for all Christians to knowe and practise; exemplified with a large meditation of eternall life. By Ioseph Hall.	Hall, Joseph, 1574-1656.	1606 (1606)	STC 12642; ESTC S118419	30,902	220

in Cottages of clay but in Royal Courts sit for their estate How much more shall the King of heauen who hath prepared for men so faire mansions on earth make himselfe an habitation sutable to his Maiestie Euen earthly Princes haue dwelt in Cedar and Yuory but the great Citie Holy Ierusalem the palace of the hiest hath her wall of Iasper her building of gold her foundation of precious stones her gates of pearle How glorious things are spoken of thee O thou Citie of GOD Wee see but the pauement and yet how goodly it is The beleeuing Centurion thought himselfe vnworthy that Christ should come vnder his roofe yet then wert thou O Sauiour in thine humbled estate in the forme of a seruant How then stall I thinke my selfe worthy to come vnder this roof of thine so shining and glorious O if this clay of mine may come to this honour aboue let it bee trampled vpon and despised on earth Chap. 23. SIxtly shall followe the AppeÌ„dances and Qualities which cleaue vnto the Subiect wherof we meditate As But were the place lesse noble and maiesticall yet the company which it affords hath enough to make the soule blessed For not the place giues ornament to the guest so much as the guest to the place How loath are we to leaue this earth onely for the societie of some few friends in whom we delight which yet are subiect euery day to mutuall dislikes what pleasure shall wee then take in the enioying of the Saints when there is nothing in them not amiable nothing in vs that may coole the feruor of our loue There shalt thou my soule thy selfe glorified meete with thy deare PareÌ„ts and friends alike glorious neuer to be seuered There shalt thou see and conuerse with those ancient worthies of the former worlde the blessed Patriarkes and Prophets with the crowned Martyrs and CoÌ„fessors with the holy Apostles and the Fathers of that Primitiue and this present Church shining each one according to the measure of his blessed labours There shalt thou liue familiarly in sight of those Angels whom now thou receiuest good from but seest not There which is the head of all thy felicitie thine eyes shall see him whom now thine heart longeth for that Sauiour of thine in the onely hope of whom now thou liuest Alas how dimmely and a farre off doest thou now beholde him howe imperfectly doest thou enioy him while euery teÌ„ptation bereaues thee for the time of his presence I sought him whom my soule loueth I sought him but I found him not his backe is now towards thee many times throgh thy sins and therfore thou hardly discernest him Otherwhile and ofter thy back is turned to him through negligence that when thou mightest obscurelie see him thou doest not Now thou shalt see him and thine eyes thus fixed shall not be remooued Yet neither could this glory make vs happy if being thus absolute it were not perpetuall To be happie is not so sweete a state as it is miserable to haue beene happie Least ought therfore should bee wanting beholde this felicitie knoweth no end feareth no intermission and is as eternall for the continuance as hee that had no beginning O blessednes truly infinite Our earthly ioyes doe scarce euer begin but when they begin their ende borders vpon their beginning One houre sees vs oft-times ioyful and miserable Here alone is nothing but eternitie If then the diuine Prophet thought one day in Gods earthly house better than a thousand other-where what shall I compare to thousands of millions of yeeres in Gods heauenly Temple Yea millions of yeeres are not so much as a minute to eternitie and that other house not a cottage to this Chap. 24. SEuenthly our thoughts leauing a while the consideratioÌ„ of the thing as it is in it selfe shal desceÌ„d vnto it as respectiuely with others and therefore first shall meditate of that which is Diuers from it or CoÌ„trary vnto it What doest thou here then O my soule What doest thou here groueling vpon earth where the best things are vanity the rest no better than vexation Looke round about thee and see whether thine eyes can meet with any thing but either sinnes or miseries Those few and short pleasures thou scest end euer sorrowfully and in the mean time are intermingled with many grieuances Here thou hearest one crie out of a sicke bodie whereof ther is no part which affords not choice of diseases This man layes his hande vpon his consuming lungs and complayneth of shorte winde that other vpon his rising spleene a third shaketh his painefull head another roares out for the torment of his reines or bladder another for the racking of his goutie ioyntes one is distempered with a watery dropsie another with a windy Colicke a third with a fiery ague a fourth with an earthen Melancholie one grouels and fometh with the falling sicknes another lies bed ridde halfe senselesse with a dead Palsey Ther are but few bodies that complaine not of some disease and that thou mayst not looke farre it is a wonder if thy self feele not alwayes one of these euils within thee There thou hearest another lament his losses either his estate is impayred by suretyship or stealth or shipwracke or oppression or his childe is vnruly or miscarried or his wife dead or disloyall Another tormeÌ„ted with passions Each one is some way miserable But that which is yet more irkesome thy one eare is beateÌ„ with cursings and blasphemies thy other with scornefull or wanton or murdering speaches thine eyes see nothing but pride filthines profanenesse blood excesse and whatsoeuer else might vexe a righteous soule and if all the world besides were innocent thou findest enough within thy selfe to make thy selfe weary and thy life loathsom Thou needest not fetch cause of complaint from others thy corruptioÌ„s yeeld thee too much at home euer sinning euer presuming Sinning euen when thou hast repented yea euen while thou repentest sinning Goe to nowe my soule and solace thy selfe here belowe and suffer thy selfe besotted with these goodly coÌ„tentmeÌ„ts worthy of no better while thou fixest thy selfe on these see if thou caÌ„st find any of these aboue and if thou canst meete with any distemper any losse any sinne any complaint froÌ„ thy selfe or any other aboue despise thine heauen as much as now thou louest the earth Or if all this cannot enough commend vnto thee the state of heauenly glory cast down thine eyes yet lower into that deep bottomles pit ful of horror full of torment where there is nothing but flames and teares and shrikes and gnashing of teeth nothing but fiends and tortures where there is palpable darkenesse and yet perpetuall fire where the damned are euer boyling neuer consumed euer dying neuer dead euer complaining neuer pitied where the Glutton that once would not giue a crust of bread now begs for one drop of water and yet alas if whole riuers of water should fall into his mouth howe should they

degrees of our prosecution thereof which aboue all other calles for an intentiue Reader and resolute practise Wherein that we may auoide all nicenesse and obscurity since wee striue to profit we will giue direction for the Entrance Proceeding Conclusion of this Diuine worke Chap. 14. A Goodly building must shew some magnificence in the gate and great personages haue seemely Vshers to goe before them who by their vncouered heads commaund reuerence and way Euen verie Poets of old had wont before their Ballads to implore the aid of their Gods And the heathen Romans entred not vpoÌ„ any publike ciuile busines without a solemne apprecation of good successe How much lesse should a Christian dare to vndertake a spirituall worke of such importaÌ„ce not hauing craued the assistance of his GOD which me thinkes is no lesse than to professe hee could doe well without Gods leaue When we thinke euill it is froÌ„ our selues when good from God As prayer is our speach to God so is each good Meditation according to Bernard GODS speach to the heart The heart must speake to God that God may speake to it Prayer therefore and Meditation are as those famous twinnes in the storie or as two louing Turtles whereof separate one the other languishes Prayer makes way for Meditation Meditation giues matter strength and life to our prayers By which as all other things are sanctified to vs so we are sanctified to all holy things This is as some royall Eunuch to perfume and dresse our soules that they may be fit to conuerse with the King of heauen But the prayer that leades in Meditation would not be long requiring rather that the extension and length should be put into the vigor and feruencie of it for that it is not here intended to be the principall businesse but an introductioÌ„ to another and no otherwise than as a Portall to this building of Meditation The matter whereof shall be that the course of our Meditation may bee guided aright and blessed that all distractions may be auoided our iudgements inlightened our inuentions quickned our willes rectified our affections whetted to heauenly things our harts enlarged to God-ward our deuotion enkindled so that we may finde our corruptioÌ„s abated our graces thriueÌ„ oursoules liues euery way bettered by this exercise Chap. 15. SVch is the coÌ„mon entrance into this work There is another yet more particular proper wherein the mind recollecting it self maketh choice of that Theme or matter wherupon it will bestowe it selfe for the present settling it selfe on that which it hath chosen which is done by an inward inquisition made into our heart of what we both doe should thinke vpon reiecting what is vnexpedient vnprofitable In both which the soule like vnto some noble Hauk le ts passe the Crowes and Larkes and such other worthlesse birdes that crosse her way and stoopeth vpon a foule of price worthy of her flight after this manner What wilt thou muze vpon O my soule thou seest how little it auailes thee to wander and roue about in vncertainties thou findest how little sauour there is in these earthly things wherewith thou hast wearied thy selfe Trouble not thy self any longer with Martha about the many needlesse thoughts of the world None but heauenly things can afford thee comfort Vp then my soule and mind those things that are aboue whence thy selfe art Amongst all which whereon shouldest thou rather meditate than of the life glory of Gods Saints A worthier employment thou canst neuer finde than to thinke vpon that estate thou shalt once possesse and now desirest Chap. 16. HItherto the EntraÌ„ce after which our Meditation must Proceed in due order not troubledly not preposterously It begins in the vnderstaÌ„ding ends in the affections It begins in the braine descends to the heart Begins on earth ascends to heauen Not suddenly but by certain staires degrees til we come to the highest I haue found a subtill Scale of Meditation admired by some professors of this Arte aboue all other humane deuises and farre preferred by them to the best directioÌ„s of Origen Austen Bernard Hugo Bonauenture Gerson and whosoeuer hath been reputed of greatest perfection in this skil The seueral staires whereof lest I should seeme to defraud my Reader through enuie I would willingly describe were it not that I feared to scarre him rather with the danger of obscurity from venturing further vpon this so worthy a businesse yet lest any man perhaps might complaine of an vnknowen losse my Margent shall find roume for that which I hold too knotty for my Text. In all which after the incredible commendations of some practicioners I doubt not but an ordinary Reader will easily espie a double fault at the least Darkenesse and Coincidence that they are both too obscurely deliuered and that diuers of them fal into other not without som vain superfluity For this part therfore which coÌ„cerneth the vnderstaÌ„ding I had rather to require only a deep and firme Consideration of the thing propounded which shall be done if we followe it in our discourse through all or the principall of those places which natural reasoÌ„ doth afford vs wherein let no man plead ignoraÌ„ce or feare difficulty we are all thus farre borne Logicians Neither is there in this so much need of skil as of industry In which cours yet we may not be too curious in a precise search of euery place argumeÌ„t without omissioÌ„ of any though to be fetcht in with racking the inueÌ„tioÌ„ For as the mind if it go loose and without rule roues to no purpose so if it be too much fettred with the giues of strict regularity moueth nothing at all Chap. 17. ERe I enter therfore into any particular tractatioÌ„ There are three things whereof I would premonish my Reader concerning this first part which is in the vnderstanding First that I desire not to binde euery man to the same vniforme proceeding in this part Practise and custome may perhaps haue taught other courses more familiar and not lesse direct If then we can by anie other method worke in our hearts so deepe an apprehension of the matter meditated as it may duely stirre the affections it is that only wee require Secondly that whosoeuer applieth himself to this direction thinke him not necessarily tyed to the prosecution of all these Logicall places which hee findes in the sequell of our Treatise so as his Meditation should be lame and imperfect without the whole number for ther are some Themes which wil not beare all these as when we meditate of God there is no roume for Causes or Comparisons others yeeld theÌ„ with such difficultie that their search interrupteth the chiefe work inteÌ„ded It shal be sufficient if we take the most pregnant most voluntary Thirdly that wheÌ„ we sticke in the disquisitioÌ„ of any the places following as if meditating of Sin I cannot readily meet with the Material Formal

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