Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	christian_a	day_n	sabbath_n	12,184	5	9.9778	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85674	An historical anatomy of Christian melancholy, sympathetically set forth, in a threefold state of the soul. 1 Endued with grace, 2 ensnared in sin, 3 troubled in conscience. With a concluding meditation on the fourth verse of the ninth chapter of Saint John. / By Edmund Gregory, sometimes Bachelour of Arts in Trin. Coll. Oxon.	Gregory, Edmund, b. 1615 or 16.; Marshall, William, fl. 1617-1650, engraver.	1646 (1646)	Wing G1885; Thomason E1145_1; ESTC R40271	96,908	160

turn us unto a due serious repenting or sufficiently to rouze us up out of the unhappie Lethargie of sin and therefore sure God is now whetting his sword and bending his bowe against us As Lazrâ—â— in his grave so we have been in our trespasses and sins so long dead even stark dead unto all goodnesse that we had need be call'd unto elatÃ¢ voce as it is in the Eleventh of Saint John with a loud voice if God mean that we shall effectually hear him Dangerous diseases deserve desperate cures If nothing else can thorowly awake us the Judgement of a troubled minde and tormented Conscience must do it But when once it comes to passe that the Almighty sheweth forth his wonders in the deep his mighty strength after this manner in the deep thoughts of mans heart O what a sharp fit and tedious bout must we undergo for saith Solomon The spirit of maâ— may sustain his infirmity but a wounded spirit who can bear Not Job 's afflictions nor yet all those ten Egyptian plagues can parallel agen The misery that that poor soul is in Whom heav'n doth strike with terrour for his sin Any outward crosse or trouble is tolerable and may be sustained but the inner trouble of a distracted minde and wounded Conscience who can bear You may note that though the minde and Conscience be toucht with many secret terrours and perplexed difficulties in the course and passage of this life according to that of David concerning himself Even from my youth up thy terrours have I suffered with a troubled minde I say There be in the soul of man many tormenting thoughts as also sins of ours and sayings of Scripture often too hard for us well to digest but this ensuing Passage of a distracted minde and troubled Conscience is seldom parallel'd For lo I shall herein shew you a Mystery even welnigh the very height and utmost pitch of Terrour and sad Distraction that the melancholy minde can undergo without falling quite into Fury and Madnesse which doth fitly follow this more then ordinary ill course of life here presupposed and so long a sleep in presumption For this is the right Method in the state of the soul before such great trouble of minde there usually precedes a deep sleep in Presumption because the minde and Conscience can never be very much inwardly troubled it may suffer some small distresse I say never be much troubled as long as fear the watchman of the soul keeps his due centry And therefore this is the true wisedom of a careful Christian diligently to keep this watch about him lest he be overtaken besotted and engaged in sin and so then the day of the Lord come upon him like a thief in the night I say the day of the Lord the day of his Judgement a day of gloominesse and thick darknesse a day of trouble and distraction of minde even such a day as is exprest in the next Part wherein the Lord thundreth from heaven with his mighty power against the soul of man Of the Soul troubled in Conscience WEll the troubles and terrours before spoken of in the precedent part in reference to these that follow and are now at hand are but as S. Matthew saies of those troubles that shall go before the day of Judgement the beginning of sorrowes I say the beginning of sorrow they are like the scattering drops which fall before a shower and O now the shower it self begins to fall apace a terrible shower and most violent storm such a one as David speaks of in Psal 11. vers 6. where he saith Vpon the wicked be shall raine snares fire and brimstone and an horrible tempest this shall be their portion to drinke For now our minds and bodies being perhaps more properly made fit for that purpose I say the rather fitted thereunto as either by occasion of the leisure and vacancy of the mind or also by the like concurring occasion of strong melancholly vapours in the body or other diseased disturbance Though fin only be the procuring cause yet these or some of these are usually the present occasions which mainly help it forward we quickly fall into an exceeding dumpishnesse of mind and even in a short space our fancy is followed with swarmes of tormenting thoughts in so extraordinary a manner that we cannot tell what to doe they come so thick one upon another and are impious in so high a degree that the dismall and hellish terrour thereof doth quite dull and take off our sences There is for the most part no one houre all day long but that we are haunted with them as with so many hideous ghosts insomuch that usually do what we can nothing will put them from our mind or give us the least ease and respit from this misery Intentions still our mind gets no reliefe At all from this tormâ—nting inward griefe Those thoughts they are such black thoughts most of them so infinitely fearfull so unspeakable heynous that they do make us extreamly to shake with feare and put us many times in such a trembling that we are as it were fainting with the deep agony and anguish thereof they do so subtilly shoot into our imagination that for our lives we cannot with all our strength and endeavour shut them out or so much as mitigate the violence of them they are even as the piercing lightning which cannot be withstood For least your understanding should be mistaken it is to be noted that those thoughts not as yet spoken of are more of a darting then a reflecting nature To go on they are as so many terrifying Haggards and hellish ghosts unto us that do even make us shrinke for feare as often as we do but think upon them or so much as take the least glimpse thereof into our apprehension and then as soon as we are thus never so little afraid they will sure come upon us and that the more fiercely too fear giving any adversary advantage to have the greater power over us The manner of being affrighted herewith many times is as when some extraordinary thunderclap on the sudden strikes a man with so violent a terrour that his heart is even as they say out of his mouth therewith the passion whereof is able to be in such an excesse that it doth even stun our sences for the time making us as quite sick with the amazement of it What shall I say No mortall tongue can â—hew Those fearfull terrors which our mind doth know It is said indeed in the sixth Chap. of Genesis that every imagination of the thoughts of mans heart are onely evill continually But O these and the like thoughts as I may say even sent from Hell into the soul of man are so beyond measure unreasonably evill that we shall many times think to our selves think it I say to be a thing almost impossible that man as a meer man and being only in the mortall condition of humanity should be capable of entertaining such

whets on the affection with a greater longing having truly tasted how good it is we can with David say Oh how sweet are thy words unto our taste yea sweeter then honey unto our mouth our soule can then handsomly reilish all holy duties and religious exercises and wee doe delight in the performance thereof as in particular the frequenting the Church the hearing of Sermons the holy Law and Testimonies of the Lord doe not now seeme a burden but as a pleasure unto us O Lord me thinkes thy words to us doe shine A sweet direction in the paths divine In receiving the word we can suck out a secret sweetnesse and comfortable benefit there from it becomes nourishable unto us the Rod of Gods justice and the staffe of his mercies bound up together in his booke doe pleasantly lead forth our soules besides the waters of Comfort but specially is our Melancholy soule most in imately affected with such Scripture which presseth home the due understanding of our momentany and mortall Condition and with funerall exercises which more lively set forth the same Salomon saith It is better to goe into the house of mourning c. and he gives the cause for that is the end of all men and the living will lay it to his heart wee shall I say bee thus alwayes apt on such occasions to fix the sad consideration of death most neerly to us and sure mee thinkes there can be no thoughts that doe concerne us more then those of our end of our last day neither can wee bestow any of the time of our life better or to more purpose then in the digging of our Graves I meane the providing for our end for though perhaps wee may live a great deale longer yet verely wee are no men of this world thy grace O Lord hath so removed our affections from these transitory things that with Saint Paul Wee are daily dying in our thoughts and desiring rather to be dissolved and to be with Christ then to live here not waiting expecting and looking for a long continuance upon earth but farre more for a happy departure Life 's not our joy at death 's our chiefest ayme By life wee lose by death wee hope to gaine Also in this prosperity of Religion doe wee alwayes apprehend a more gratious satisfaction in our prayers supplications the spirit of devotion so filleth and fatteth our soule with goodnesse that wee are wont abundantly to rejoyce therein above all other things striving to lift up our soules often in private devotion in so much that if leisure serve wee shall be ready to offer up the incense of our zeale unto God in admiring his mercy setting forth our unworthinesse desiring farther his grace and heavenly benediction to grow stronger and stronger in his feare and love and the like requests and Petitions often times even often times peradventure in a day not only in short ejaculations but even in pretty laâ—ge formes of expression for no sooner doe wee feele the sacred fire of Devotion flaming upwards and aspiring unto heaven but presently wee seriously betake our thoughts to prayer and thanksgiving by the way it may be here considerable whether for our constant devotion in private as morning and evening and the like many short ejaculations are more fit to carry up our affections unto God or otherwise some one long and large continued forme the former way through its often cuttings off being in dangsr to make us degenerate into alazie and forgetfull seldomnesse of praying the latter thorough its tedious continuance into an unadvised dulnesse in praying and therefore not much approving of either betweene both of these two or three moderate formes with an acute and strong winged brevity are me thinkes more convenient to present our cause before the Almighty in an unvariable constancy and in a piously devout apprehension but to keepe on our way Now againe in like manner are we most divinely studious and diligent to make the full benefit and advantage of that time which is properly set apart for Gods service labouring to build up others and to be built up strong in our selves as by hearing exhorting and discoursing with truly pious and religious men rejoycing in this comfortable Communion of Saints I meane the communicating acquaintance and assisting fellowship of our inner man one with another or else againe perhaps more privately managing our soules by reading as in the Bible Practise of Piety Gerrards Meditations or the like by Meditating Consulting and walking with the Almighty in spirituall thoughts ending the Sabbath dayes usually in such high and serious actions occupying our selves in that only which may tend either to improve Knowledge try Faith exercise Charity examine Conscience and the like communing thus as David hath it secretly in our owne hearts in our Chambers and being still quiet from outward perturbations thereby effectually to entertaine these heavenly Guests And therefore duly apprehending this Celestiall happinesse of the mind shal we use to long for the Sabbath before it come preferring it in esteeme above all the other dayes of the week and calling it as in the 58. of Isaiah the thirteenth verse A delight unto us the Holy of the Lord c. accounting the holy rest of this Sabbath here to be a lively Emblem and as it were a taste of that glorious rest in the eternall Sabath hereafter The due frequenting and solemne use of four a clock prayers on Saturdayes afternoone is me thinkes a worthy sweet and seasonable exercise as being an excellent preparation against the Sunday to lay aside the thoughts the cares and busines of our Calling and truly were it generally more observed and taken notice of no doubt Religion might fare far the better for it but sure The Root of evill is the love of Gold And that is it Religion is so cold Because we cannot spare the time from gaine For Heaven therefore we take but little paine To goe on as this irradiating beam of divine grace doth cloath our minds with a light and delight in spirituall things whereby not only our thoughts ate set a worke on purer objects but also our outward behaviour and conversation is ready to do its part too in Religion our tongues not vaine or offensive but ayming their words for the most part to pious and good discourses aptly applying ordinary things in our talke to some godly use or religious observation our feet not swift to go after folly nor our hand dealing with deceit I say as this illuminative beame of divine Grace doth enlighten our thoughts making us full of high and heavenly wisedome in all our wayes so in like manner it warmeth our affection towards others melting the bowels of our compassion into a more then superficiall charitableness and loving mindednesse unto all men whereby with tendernesse we alwayes construe their lives and actions in the better sense and doe sincerely wish pray for and desire even the salvation of every one but specially zealous

to do the vvill of God saith the Philosopher Gods will is the Centre of all humane wills where they naturally enjoy their rest and quiet and though they may for a time seeme to fixe a kinde of delight and pleasing satisfaction on other things yet is there no true no perfect and full rest but in Gods vvill O thou soul of man why dost thou send out thy thoughts so far to seeke rest and happinesse in rithes in honours in learning in pleasure alas in these things it is not to be found intra te est falicitas tua thou must looke after it within thee if thou meane to finde it thy understanding thy vvil and thine affections sweetly turned to the Service of God This O this alone is that good vvhich hath true content No Sâ—mpsons strength Salomons vvisdome or Davids victories can give any felicity at all to the mind of man vvithout God in the performance of Gods vvill is the vvhole perfection of mans good And therefore When Adam did at first Gods will transgresse He made us slaves to all unhappinesse That was it that brought so much trouble so many sicknesses so much death and hell into the World and it is that still that keeps us in perpetuall misery we eat and are not satisfied we labour and have no comfort therein and all because we do not fully submit our selves to Gods Will there is nothing can do us good any further then as it is conformable to the Will of God for behold we may work and work hard all our lives long even in the best things and be never the nearer Heaven Thus doth our Religion make no progresse to salvation when we will be religious only after our own fashion here none but such things as please our humour practice such piety as huggs our Genious this is as St. Paul speaks in the third Chapter of the second Epistle to Timothy this is verily I say to be lovers of pleasures of our own phansie and delight more then lovers of God having in profession a forme of godlinesse but in effect denying the power thereof and thus when there is so much of our selves put into the duties of Religion our fasting our prayers our almes and the like we may say as St. Iames did in another case Sure this Religion is vaine and altogether in vaine Tam grande malum est voluntas propria So great a mischiefe saith St. Bernard is our own will even so great a mischief that it breaks the neck of all religious duties be they never so glittering making them as the father hath it only Splendida peccata glorious sins whereas an humble conformity to do the Will of God though with the meanest abilities is a great proficiency in Christianity a little leaven of our own wtll and humour in the service of God is of such an infectious strength that it is able to sower the whole lump of Religion so necessary it is for us as our Saviour saith to Beware of this leaven of the Pharisees the humoursome selfe-conceitednesse of our owne waies Whosoever will come after Christ must deny himselfe I say must deny himselfe and take up his Crosse and follow him for they that are Christs have crucified the flesh with the affections and lusts they have renounced their owne wils they have put off themselves with that fiat voluntas tua Thy will be done It shall not profit us to give away all our goods to the poore or even to lâ—se our lives unlesse it be in Ordine ad Deum to perform Gods will for his sake S. Paul vvhen he began to live the life of a Christian left off to live the life of a naturall man I live saith he Gal. 2. 2. Yet not I but Christ liveth in me Thus must Christianity thrust out nature because the naturall man cannot please God O Lord whilst we are in the flesh we cannot serve thee as we would but Oh that we were delivered from this servitude of sin that we might freely imbrace this heavenly imployment Maxiraum est munus Deo ministrare Isocrates counts it the best office in the World to serve God And how can it be otherwise for as one notes that Saints in Heaven do rather rejoyce in doing the will of God then in injoying their owne happinesse O blessed worke can we but desire that which is as good as Heaven it selfe The trade of Saints is to rejoyce alwaies In their Creators will and sing his praise For thus they say in the fourth of the Revelations and the 11. vers Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created because thy will is fulfilled therefore we rejoyce and set forth thy glory for ever It vvas the very meat and drinke of our blessed Saviour all the while that he vvas in the World to do his Fathers vvill sure he loved it so much that he did nothing else from his childhood to his death and he that did so much delight in it himselfe doth so much like it in us and so highly esteeme it that for it he doth not onely vouchsase us the name of friends but vve must claime kinred with him he hath said it himself He that doth the will of my Father he is my Brother and Sister and Mother Drexelius makes it to be the perfection of felicity unicam in omnibus Dei voluntatem c. to be observant in all things to the vvill of God is the compendium and summe of a most â—appy life since then vve are to do the worke and vvill of such a Master vvhose service is an happinesse vvhose commands are not grievous and delights not in bloody sacrificing of our selves but onely in a cheerfull obedience O let us not be vvorse then the Centurians servants who when to one of them he saith go he goeth and to another come he cometh and to the third do this and he doth it So much for the second thing to be considered That we must do the will of our heavenly Father The third is That we must do it in this our day or opportunity of life while it is day Not moneths not yeares not ages are to be expected we have but a day for it and no more we may husband this short time to our best advantage to day if we will heare his voice vve may for this is the appointed time this is the day of salvation aut nunc aut nunquim what we do we must do now or never up therefore and be doing presens tempus operationis est futurum retributionis so saith Nazianzâ—n the present time is the time of vvorking the time to come is the time of rest the least neglect at this time is an everlasting losse and hinderance to us wee shall never have againe the opportunity we now have aliqua est rerum omnium recuperatio nulla temporis saith one there may be

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