Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	affliction_n	eternal_a	weight_n	10,184	5	9.3838	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11074	Meditations of instruction, of exhortation, of reprofe indeauouring the edification and reparation of the house of God.	Rous, Francis, 1579-1659.	1616 (1616)	STC 21342; ESTC S100007	103,738	488

farre that we feele not the power thereof yet our vnion still remaineth with him and wee are not parted from Christ though his vertue somewhat depart from vs wee are grounded on the Rocke and hell gates cannot preuaile against vs we are one with life and life cannot wholly forsake vs. Yea after desertions when God hath drawne vs to giue him the glory which is his owne and so instructed and bettered vs by his chastisements for punish vs meerely hee will not because wee are his sonnes hee addeth to this benefit another euen an increase of grace beyond the old bounds So that though out of our selues he giues vs humiliation yet from our vnion with him he giueth vs exaltation that he which glorieth may glorie in the Lord and that hee which wanteth may seeke him onely who onely filleth the hungrie with goodnesse 55 Death at y e diuels first bringing in of it was a fearfull punishment cutting off man from all ioy and comfort But when God in his mercy annexed infinite and euerlasting ioies vnto death death became then aduantage and that an especiall one as being the gate of eternall happinesse But the naturall man seeing onely with naturall eies beholdeth therfore only the sensible and visible comforts of this life not knowing the second ioyes wherfore his desire being bounded with his knowledge resteth onely in them and accordingly he accounts death a chiefly miserable feareful thing by which he must be depriued of such ioyes But the spirituall man by the spirituall eye of faith which the other hath not discerning spirituall things beholdeth euidently the infinite endles ioyes which are in the glorious presence of the highest happines euen God the Creator and valuing them according to the ods of their worth hee longeth after them he thirsteth to inioy them hee accounteth death that which it is euen a great aduantage as that which doth not take away life altogether from a Christian man but most happily changeth it turning a life fraile miserable and sinfull into a life mortall secure holy and happie And as that which doth not take away ioy but changeth it turning the impure narrow and the interrupted ioyes which here we take in the creatures into a pure vnbounded incessant ioies in God the Creator Now herein is the great difference betweene a naturall man and a Christian. The naturall man is in bondage while he liueth for feare of death hee goes on casting an eye still on this vizard as a thing of terror affrightmeÌ„t he is troubled with the darknesse of not being the fearefull shadow of death But the true Christian is bold as a Lion hee treadeth vpon death as hauing lost the sting by which it may kill vnto a second death he gladly makes vse of it willingly giuing himself to it as to a messeÌ„ger of God which comes to fetch him from earth to heauen from miserie to felicitie from the workes of the sixe daies which could not blesse their daies to that blessed rest of the Maker of those workes which rest blessed the seuenth day it being indeed blessednesse it selfe and there being no other blessednesse but it selfe Be it therefore the high priuiledge of the Christian to enioy death to reioyce in it to account it the dore of felicitie And that euery Christian may make vse of this priuiledge this must also be the practise of a Christian euen often with the eie of faith cleared by prayer and meditation to behold the ioyes which are at the right hand of God euen the glory of the new Ierusalem whereof God is the Sunne For as much as we se it so much shall we see it to surmount all worldly ioy and as much as we see it to surmount so much shall our desire to it surmount our desire to the world and finally so much greater shal be our loue of death as our desire to that ioy is greater Wherefore if thou louest death but a litle thy sight of that ioy is but little but see it more thy affection to death shal be more If nature run to the eie and eare to draw thee to life run thou to the word spirit to draw thee to heauen These will shew thee more reason why to desire God theÌ„ flesh can why to loue this life But thou likest as thou saist the bargaine well and dost account it gainfull exchange but thou likest not the means death is painful and thou art not coÌ„tented to be happy by paine Surely sicknes is paine but death absolutely in it self seemes not to be paine For the setting of a ioint is many times more paine then death by a consumption The conuulsions which appeare are coÌ„monly from the strife of nature with diseases but death followeth vsually after nature is ouercome and then life goes out gently like a consumed taper But if it must be coÌ„fessed that there is paine in the sicknesse of death or in death it self get thou again into the spirit yet shalt thou see that death is aduaÌ„tage Al the suffrings of this life are not worthy of the glory that shal be reuealed For the weight of y t ioy is an exceeding weight and ouerweyes farre all temporall and momentany affliction Therefore if by lesser weight of temporall griefe thou purchase y e exceeding weight of eternall ioy thou art yet a great gainer thou hast made a most profitable exchange thou maist yet reioyce and goe gladly through paine vnto a surpassing happines Go thou therefore and follow the patterne of our faith Christ Iesus who for the ioy set before him endured the crosse despised the shame Follow the seruants of Christ who reioyced in tribulations and went ioyfully through all persecutions scourgings stonings burnings and death it selfe vnto that glory which is aboue Yea let vs say with the seruants of God If God commanded vs yet a greathing should we not doe it for the end shall aboundantly recompence the way the end which is happines the way which is griefe and the way passeth away but y e end is endles endures for euer Let vs go on therefore hopefully and chearefully through al sorrowes bitternesses limited transitory vnto happines large without end or bound solid without lightnes continuing without cessation let y e sight of this felicity counterpoise yea ouerwey with comfort the trouble imparted by the feeling of griefe 56 A main cause of much of the griefe and folly of men is this That men resolue to make something of this world They raise great plots vpon it and intend to bring it into a Method and out of things so ordered to draw some great happines and contentment But God hath resolued the contrary to make nothing of the world but to turne it into vanity of vanities he hath set it forth as a thing to be shaken to be remooued to resolue with the lost fire and only to be a schole and nurcery for the next world Therefore doth hee

suffer things in this world of vanity to run without difference yea often without present iustice and often to perish to be ouerthrowne and to vndergoe great desolations Now mans mind being prepared to receiue comfort from the world fitted vnto it selfe Gods minde beeing to let the world run into many changes destructions and finally vnto vanity it self it must needs bee that men oftentimes haue their purposes crossed by the purpose of God their courses ouerthrowen by the ouerruling destiny of God One hath gotten him a good wife a good house and a good demeanes and is as they call it well setled to liue he taketh comfort in the course which hee is entring into and he hath bespoken his heart to bee merry and reioyce But behold suddenly the disease of the world layes hold on his estate on him or his wife and then the plot is mard the ioy is lost for the foundation therof is ouerthrowne TheÌ„ what weeping what wayling what sorrow breaking of hearts hope is turned into griefe and the more the hope was the more is the griefe But the only way to preuent this is that the purpose of man agree to the purpose of God and accordingly that man expect no more from the world then God alloweth the world to giue Therfore let him perswade himselfe that whatsoeuer part of this world he hath gotten into his vse that part is subiect to the law of the whole which is bound vnder change perishing and vanity And consequently let him expect no other certainty from it then such as may be from a state of vncertainty If he haue a house well fitted a wife well conditioned a large demeanes beautifull and towardly children let him know his house may burne his wife may die his land may bee taken from him by publike or priuate enemies his children may by sicknesse put on ashes for beautie and become the children of death yea of Belial Let him therefore build his hopes on these things as men vse to build scaffolds for spectacles eueÌ„ with a certaine expectation of taking downe when the spectacle is ended Let him vse the world as if he vsed it not or as readie not to vse it because the forme of the world passeth away When Gods prouidence calles we must looke for their departure and if thus expected to depart they fall from vs ripe and are not pulled from vs as greene but if not expected they depart as things glewde to the hart which teares away some of the heart at parting Thus not vsing this world as a place of certainty and rest which it is not yet let vs vse it as a Nurcery and Schoole for heauen which it is Let vs learne here of the Spirit of the word of the sacraments of affliction and euen of the generall condition of the world it selfe For since the world is so full of miserie incertainty and vanity it teacheth vs to set our affections on another world euen that continuing Citie which is aboue heauenly Ierusalem where is stability perpetuity and glory incoprehensible Let vs pray let vs striue in this world to be fitted to be trimmed for that world as abride for the wedding-chamber though through a thousand changes a thousand crosses for if wee become inwardly faire the King of heauen will haue pleasure in our beauty we shall be crowned with a crowne of ioy immarcessible we shall be filled with the glory of God and the blessednesse of his presence which is perfit happinesse 57 Consisting of eight parts I. Part. There is one otherwise wise inough for a sonne of the old Adam takes vpon him to measure the Ocean of Gods wisedome flowing in the mystery of mans saluation with the cockelshell of his owne wit and accordingly with his iudgement he walkes ouer the length and breadth thereof laying his high and mighty censure vpon it The honestie of Diuines he debaseth and preferreth that of the Philosopher the religion of Palestine hee condemnes but commends the Christian religion as a thing well contriued Yet his commendations seeme not to be heartie since vnder them there passe from him certaine vndermining sentences which strike at the maine Pillars of that which he commends The odious comparison of the Christistian and Mahumetane religions because the Mahumetane succeedeth the ChristiaÌ„ in the pretence of a greater perfection as the Christian doth the Iudaicall may passe the more vnresisted because it is apt of it selfe to fall For it easily appeares that therein the diuel was lesse then Christs Ape mentioning only and not performing an imitation For Christ hath really out-gone the Law First he hath iustly abolished the types and shadowes thereof by bringing in the substance and things themselues Secondly he hath taken away the ignorance vnder the Law by giuing such a knowledge that the least in his kingdome is greater then the greatest vnder the Law and thirdly he hath amended the weakenesse of the Law by giuing strength to his seruants to performe what the Law before could onely teach But in which of these points hath Mahomet made any probable progresse beyond Christ Types and shadows of future things he cannot take away for there are none in the Christian Religion Ignorance hee is so farre froÌ„ amending that he is the very man that darkneth counsell by words without knowledge wee heare of fables and vnlikely visions but in sum hee forbiddeth knowledge hateth the light al examination of his religion Lastly instead of strengthening men in the accomplishing of the Law hee weakeneth them by giuing them the satisfaction of lust in polygamie and impossible it is he can goe beyond Christ in any precept of holinesse who commands vs to loue and serue God with al our soule and all our strength and more then all can no man giue So doth Mahomet onely speake of perfection but performeth it not 2. Part. But with two points especially he seems to wound the Christian Religion though like a Parthian looking another way One is while he iudgeth it a lothsome thing that God shold bee satisfied and appeased with bloud which though it seeme mainly to bee bent against common sacrifices yet being spoken without exception as it is there it striketh at the very sacrifice of Christ performed in bloud and that there was such a meaning this also addeth probability because in his directions of Pietie while he speaketh of sacrifices hee aduiseth not his pious or godly man to make himselfe acceptable to his Creator by the commemoration of any such bloudy sacrifice but being altogether silent in that point he saith the most absolute sacrifice is a pure true and humble heart A second is while he iudgeth it a strange thing that the Spirit of God should be in fraile weake and vnperfect men Yea he seemeth to exclude him from all men for he saith where the spirit is it would produce some strange effects as the remoouing of mountaines it wold appeare in the whole course of man and nothing

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