Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	apostle_n	faith_n	true_a	2,515	5	5.1740	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07778	Three meditations vpon these three places of scripture, 1 Cor. 2.2 ..., Psal. 6.1 ..., Prov. 3.11,12 ... by Iohn Bulteel.	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Bulteel, John, fl. 1683.	1627 (1627)	STC 18156A; ESTC S916	33,704	172

word notwithstanding al alone sufficient to coÌ„tent our souls alone able to make the Angels stoope to looke into it to the depth Therefore as he saith elsewhere in the like sense 1 Pet. 1.12 that whereas b Phil. 3.5 6 7. He is of the stock of Israel of the tribe of Beniamin touching the righteousnesse which is in the Law blamelesse which things were great gaines to him those he counted losse for Christ Not but that it was honourable for him to be of the seed of Abraham the Father of the faithfull Neither but that it was profitable vnto him to endeauour to conforme himselfe to the Law of God holy spiritual the rule of life giuen by the Ministery of the Angels But saith he I count all things losse for the excellencie of the knowledge of Christ Iesus my Lord for whom I haue suffered the losse of all things and doe count them but dung that I may winne Christ Esteeming it more glorious to participate of the ignomie of his Crosse than of all the prerogatiues of the circumcision and therefore saith he c Gal. 6.14 God forbid that I should glory saue in the Crosse of our Lord Iesus Christ Glorying more in his infirmities than in his vertues than in his greatest preheminencies Therfore he saith to the Corinthians speaking euen of his Reuelations visions and rauishment d 2 Cor. 12.1 9. It is not expedient for me doubtlesse to glory most gladly will I rather glory in my infirmities that the power of Christ may rest vpon me To know therefore Christ is a great Art a great Mysterie which hee will onely know teach onely And that to the Graecians so much presuming of their knowledge and that to the Corinthians so curious among the Greekes who without doubt would haue taken more delight if he had related to them some newes of Paradise if he had made as that pretended Areopagite an Inuentory of heauen a numbring of Angels Notwithstanding he makes them lay downe all their knowledge with his knowledge much better than theirs at the feet of the Crosse For I determined saith he not to know any thing among you saue Iesus Christ and him crucified Iesus Christ saith hee crucified and who knowes it not Where is that silly woman where is the child that is ignorant thereof and what so great mystery doth he tell vs of whereas we expected hauing seene so much that hee would haue decyphered vnto vs the Thrones and Dominions the Cherubins and the Seraphins the Principalities and Powers Yea but thou that speakest thus stay and thou shalt quickly know that thou knowest not Christ scarcely the first letter who notwithstanding wouldst haue the Apostle relate to thee heere e 2 Cor. 12.4 those vnspeakable words which it is not lawfull for a man to vtter as little lawful to thee to vnderstand them yea to heare them Thou thinkest thou knowest Christ because thou hast read and heard that hee is come into the world is the Son of God hath taken our flesh A history which hath passed thorow thine eare which thou superficially belieuest which the Iewes and other Infidels doe not beleeue and thereupon thou imaginest to be at the end of thy lesson as wise as S. Paul who will learne will teach no other thing but that which already thou think'st thou knowest wilt thou behold the small or no profit at all of this thy bare superficiall knowledge thou beleeuest that the Son of God the Iudge of the world came into the world but if thou doest know him if thou hast neuer so little a feeling canst thou hope in him rather shall he not be an horrour to thee When as a malefactour as thou art thou seest him come what canst thou doe but hide thy selfe amongst the trees as Adam did when God walked in the GardeÌ„ A miserable shadow against too scorching a Sunne What canst thou expect nought but confusion vpon thee fire and brimstone on all thy works when God vouchsafes to come downe and to consider them For doest thou not remember of his walking in the coole of the day what happened vnto Adam The earth did set vp its bristles against him bringing forth to him thistles and thornes himselfe God withdrawing his graces became a ground full of briers a thicker of brambles and thornes to himselfe Besides what seeft thou proceed froÌ„ his comming downe to see the proud work which the childreÌ„ of men had builded in the plain of the land of Shinar to informe himselfe of the enormities of the Cities of Seboim what else but vnto those a ruine of their designes confusion of languages diuisioÌ„ of men from thence how many euils multiplied to mankinde To these an horrible combustion of a second Eden of a place heretofore as the garden of the Lord a Paradice the delights of the world a land which burns to the very bottome of the waters which one may reade as yet to this day in its ashes In a word was it not vnto the holy Patriarks an argument of death to see God in this flesh what veile soeuer he tooke f Iudg. 13.22 We shall surely die said they because we haue seene God Much lesse can wee liue subsist neuer so little if he lookes on vs if hee eyes vs with a sterne countenance yea if he visit vs and that with the eye of a Iudge for the Iudge of the world commeth hee otherwise than with iustice than for iustice But thou sayst thou dost not only know him come descended from aboue but that which the Apostle saith crucified what wants there therefore Yea but the Deuill knowes as much who said to our Lord g Luk. 4.34 I know thee who thou art the holy one of God And can he bee ignorant of his crosse who was chiefe and Captaine of the commission to put him on it who put it in the heart of Iudas to betray him notwithstanding he cries out Thou Iesus of Nazareth let vs alone what haue wee to doe with thee art thou come to destroy vs Certes there is therefore something to be here added or rather to bee vnderstood which elsewhere he expresseth crucified for the sinnes of men Otherwise to what purpose was the Sonne of man crucified and what followed the slaying of the Sonne of the master of the Vineyard of the Lord of the world but that the Vineyard was rooted vp the ground desolate the vniuersall ruine at the last both of man and of the world Besides it sufficeth not if thou doest not know him crucified for thee For what carest thou that the rest bee saued if thou be lost This knowledge will it not encreasethy sorrow b Eccl. 1.18 and on the otherside is it not the scope of the Apostle in this place to preach comfort and ioy Wherefore S. Iohn a Doctour in this knowledge faith vnto those that knew Christ to the true beleeuer i 1 Ioh. 3.5.10 Ye know that he was manifested to take

himselfe not vp Hee loues the childe that vnderstands him at halfe a word that is not dul but is sensible of the chastisement shakes at the very shadow of his rod. Patience is not a stupidity or a want of apprehension of griefe in paine it presupposeth on the contrary a griefe a suffering but the quicker the paine is the greater is the patience which proceedeth from faith and produceth also obedience faith which maketh vs turne our eye to the cause rather than carry our hand to the sore Faith which makes thee mount vp to God to receiue from his hand that which hee pleaseth to giue to descend into thy selfe to examine thy soule turne ouer the leaues of thy conscience to finde there that which displeaseth him to dislike thy selfe confesse thy debt haue recourse to his benignity And that is it which hee bids thee be not weary wheÌ„ God doth chastise thee this is the exercise properly which thou must vndertake What haue I done what haue I not done beholding thy selfe in the glasse of the law measuring thy selfe with his graces the Law that shewes thee his will and thy sinne his graces which according to their proportion doe multiply it according as thou hast receiued more and didst owe more An exercise where the best men neuer want worke where the more they haue the more they finde the more cleere sighted they are in their infirmities sensible of his anger yea although that God doth visit them especially to put them to the proofe to make it appeare vnto the world what the power of his spirit can doe in their weaknesse vnto Sathan himselfe what their faith can doe against his tentations against his malice against his warrefare they omit not to draw that profit from thence seeke for it themselues and they neuer want it they know that their c 1 Pet. 1.7 faith as gold in the furnace is to bee tried with fire how many are there who otherwise faile at the touch and how pure soeuer they seeme to be haue but too much drosse and skum wherewith at all times they are ouercharged that d Vers 7. the triall of their faith being much more precious than of gold that perisheth might be vnto praise and honour and glory at the appearing of Iesus Christ according to that which is elsewhere said of this chastening e Heb. 12.11 for the present it seemeth not to be ioyous but grienous and therefore thou art weary thereof Neuerthelesse afterward it yeeldeth the peaceable fruits of righteousnesse vnto them which are exercised thereby And therefore thou better instructed by the wise man Bee not weary of his correction And the reason followeth for God is so gentle and courteous that he disdaineth not to render a reason of that which hee doth to vs his poore miserable creatures For whom the Lord loueth hee correcteth euen as a father the sonne in whom hee delighteth Not him whom simply hee loueth his loue is powred ouer all creatures but him whom hee loueth tenderly whom of a creature he hath daigned to make his child of whom hee will haue a particular care so that this discipline of affliction makes a difference between his children and strangers yea a difference betweene his owne children in regard of the degrees of his graces so that the Apostle groweth confident yea presumeth to say to the Hebrewes f Heb. 12.8 If you be without chastisement whereof all are partakers namely all the faithfull then are yee bastards and not sonnes Alledge not vnto mee that ye are the children of God yee are not his schollers g Heb. 12.6 For the Lord chasteneth him whom he loueth and the more certes he loueth him for saith hee Hee scourgeth euery sonne whom hee receiueth whom particularly he adopteth into his familie he measureth him his correction according to his loue And so indeed we let passe many things in our seruants w th we correct which we cannot beare with in our children in those not reprehending ought for the most part but that which hindreth our businesse and profit in these with a cordiall loue with a curious eye with an exact iudgement regarding examining from the head to the foot desirous to frame and order them to the best gestures in their behauiour and carriage so that hee that doth it the oftner is reputed the better father h Prou. 13.24 23.14 Hee that loueth his sonne saith the Wise man chasteneth him betimes deliuers his soule from hell Indulgence and forbearance as they cause contrarie effects so doe they giue him a contrarie qualitie and name He that spareth his rod hateth his sonne And the Apostle doth ordinarily argue from our carnall fathers to our principall Father in as much certes as loue regardeth care and care discipline where discipline and correction is wanting there care seemeth to wither yea loue yea and father-hood it selfe Why then it is a marke vnto vs that wee are children when God correcteth vs if wee receiue this chastisement as from a father with obedience i Heb. 12.9 We haue had fathers of our flesh which corrected vs and wee gaue them reuerence We haue interpreted and taken those corrections in good part wee haue acknowledged them and reuerenced and respected them with an awfull obseruance and the matter was onely to dispose and conforme vs to this life k Heb. 12.9 Shall we not much rather be in subiection vnto the father of spirits vnto him who by the afflictions of this flesh qualifieth and composeth our spirits And liue to prepare vs to frame vs to another life A signe say we more that wee are children in whom God takes his delight For saith he whom the Lord loueth hee correcteth not onely as a father the sonne but the sonne in whom hee delighteth the childe whom hee cherisheth the childe for whom he keepeth an inheritance that heauenly inheritance whereof hee maketh vs coheires with that Well-beloued in whom hee is well pleased in whom and by whom alone in vs and with vs he is well pleased l Eph. 1.5 He hath predestinated vs vnto the adoption of children by Iesus Christ to himselfe according to the good pleasure of his will whereupon wee ought surely to say with the Psalmist Before m Psal 119 67.71 I was afflicted I went astray it is good for me that I haue been afflicted that I might learne thy statutes Thy chastisements O God haue beene for my conuersion for my correction with the Apostle also n Iam. 1.12 Blessed is the man that endureth temptation for when hee is tried hee shall receiue the crowne of life which the Lord hath promised to them that loue him In as much certes o Rom. 5.3 4 5. as tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the Holy Ghost which is giuen vnto vs whereupon hee saith we glorie in

tribulation also In as much also as p Rom. 8.28 all things worke together for good as it were in emulation one of the other to them that loue God to them vnto whom by his loue shed abroad in their hearts hee hath giuen to loue him called according to his purpose in as much in a word that in all things bee they neuer so difficult q Vers 37. wee are more than conquerours through him that loued vs our Lord and Sauiour Iesus Christ beloued with so strong a loue and coniunction that in him and by him the father loueth vs the father vouchsafes to delight in vs where we crie confidently with the Apostle that r Rom. 8.35 38. neither tribulation nor distresse shall separate vs from the loue of Christ in those tribulations he acknowledgeth his badge nay not death it selfe nor any thing that may happen vnto vs how sharpe soeuer it bee from the loue of God which is in Christ Iesus our Lord. Nay rather they doe assure vs they doe testifie vnto vs his loue are vnto vs pledges of his grace and good will first fruits of his glorie But here the flesh repugneth Why saith it shall affliction be a marke of the children of God why then all they who are chastized are they his children Contrariwise looke about you see in how many sorts this marke is defectiue I but the wise man saith not that all those whom God strikes are his children for theÌ„ what should become of his iudgments so frequent on strangers on the wicked But he meanes that all his children those to whom he vouchsafeth to be in his house are subiect to feele his hand and children as they are of his mercie they feele it not in his anger as those children of wrath but in his mercie And wilt thou know the difference those impute it to fortune to nature to mischance thinke on nought but on their paine if any thought of God enters perhaps into their mindes they smother it presently ready to doe worse if they doe but escape These in their paine feele the hand of God thinke on their sinne forget their paine conuince themselues and conuicted humble themselues at the foot of his clemencie more ashamed of their offence than of their punishment more confounded in themselues before the benignitie of such a father than before the inflamed anger of the most rigorous Iudge walking henceforth warily not so much for feare of incurring his indignation as out of a desire not to commit any thing vnworthy of his adoption of his family So doe we read of Pharaoh when he feeles the lice and swarms of flies the other rods of God according as he doth redouble them he grieueth is disquieted is impatient makes a capitulation with God but eftsoones returneth who is that God whom you doe so much alleage it is maruell hee saith not Let mee see him and thereupon hee hardneth his heart Gods rod went but to his backe little sensible thereof in his soule On the contrary Dauid sees the destroying Angell smiting his people threatning very neere his owne person forgets his owne danger for his sinne readie to redeeme Gods anger with the losse of his life f 2 Sam. 24.17 Lee I haue sinned saith he and I haue done wickedly but these sheepe what haue these done let thine hand I pray thee be against mee and against my fathers house because he was sensible of his sinne insensible of his paines Grieue not therefore when God chasteneth thee rather grieue when he correcteth thee not feare that hee hath forgot thee and left thee to thy selfe thou oughtest to suspect those prosperities which thou drinkest in long draughts The sicke man who hath neuer so little iudgement takes it for an ill signe when the Physitian permits him to take any thing lets him drinke wine in his full feuer because he forbids nothing to desperate sicke folkes hee neuer maketh incision on those that are mortally wounded there is both reason and art to let them die at leasure I but it is the correction of a father the chastisement of a sonne to cut off an arme or leg pull out our eyes or bowels and shall wee not thinke that these words serue rather to lull vs asleepe for what could the greatest enemie doe to vs more in the heat of his anger I but vnaduised flesh refraine thy selfe it is God that speakes and if thy vine could speake and should vpbraid thee and tell thee how often thou makest it to weepe when thou cutst it and cutst it againe leauest but a twig in an vnassured hope notwithstanding of more fruit Good husband-man as thou thinkest thy selfe to be wouldst thou not mock at it And how often to heale the bodie to preuent a Cangrene secst thou the arme the leg offred to the Surgeons saw without caution or assurance to be bettered to a losse to an anguish both certaine extreme Why then ought we not to suffer in this bodie and in all worldly things to heale to soue the soule of God aboue all who hath made the soule and bodie Creatour of this vniuersall world who knoweth how farre the dammage of our body the losse of this present world may serue may contribute to the saluation of our soules But behold I see what troubleth thee I am the nian Lam. Ier. 3. 1 3. sayest thou that hath seene affliction by the rod of his wrath surely against mee is be turned hee turneth his hand against mee all the day He hath taken from me an onely sonne and thorow the sonnes side hath pierced the mother A sonne in the flower of his age the stay of my declining yeeres in this corrupted age a bud of manly vertue already the honour of his age A woman a wife my counsell in perplexitie my comfort in aduersitie a continuall spurre to good surpassing most yea all both in regard of her sex and of that age And thereupon thou framest thy reply And thereupon Satan doth tempt thee Thy force and thy hope in God is gone I but consider that wee must all die and by Gods will according as it pleaseth him to call vs. This call is our calling he hath preuented thy sonne by his mercie hee hath taken him away from corruption what caution what securitie be it neuer so firme can one haue to swim against the streame of this â—â—â—â—uption hath taken him away from hence with honour hath aduanced and taken him vp into his glorie Setapart the interest thou hast hast thou occasion to complaine And wouldest thou O miserable man on the hazard of his soule haue thy condition amended to support some few yeeres which remaines to thee see him deliuered and giuen ouer to the windes of youth the waues of vanitie among so many rockes yea amongst so many Sirens Hee tooke a little while after thy wife away But note his prouidence by the death of that deare Sonne shee was weaned from all pleasure from all hope

away our sins And comprehends himselfe Hereby perceiue we the loue of God because hee hath laid downe his life for vs. And S. Paul saith k 1 Tim. 1.15 16. This is a faithfull saying and worthy of all acceptation that Christ Iesus came into the world to saue sinners feareth not to adde with the same certainty of whom I am chiefe for this cause I obtained mercy that in me first Iesus Christ might shew forth all long-suffering for a patterne to them which should hereafter beleeue on him to life euerlasting The which he saith elsewhere l 2 Tim. 1.12 I know whom I haue beleeued and I am perswaded that he is able to keep that which I haue committed vnto him against that day And it is that therefore properly which this great Apostle who did practise this knowledge in himselfe nameth to know Christ and himselfe crucified To know a thing is to know what it is it is to know it say the Schoolemen by its causes To know Christ crucified is to know that the eternall word the second person of the holy Trinity was made flesh in the fulnesse of time hath vndergone mans infirmities sinne excepted the reproach of the world in fine the death of the crosse But that sufficeth not hath vndergone I say all this by the eternall counsell of the Father with a voluntary obedience to redeeme mankinde sold vnder sinne lost in himselfe by himselfe to release the beleeuers those who imbrace him by a true faith from the paines of hell and make theÌ„ heires of life euerlasting Cerces this is a profound knowledge which comprehends all so that it is no meruaile that the Apostle will haue no other it is knowledge the knowledge of man yea the knowledge of God himselfe Hee that first among the Heathen said Know thy selfe was iudged the wisest most learned of all men And from thence the Philosophers haue propounded thousands of precepts Did they for all that goe further than to the skinne and the flesh did they teach them more than the cutting of the haire or paring of the nailes No truely therefore study thou me Christ crucified the eternall Sonne of God for man for his sinnes for thine owne sighing vnder the burden of sinne and of the curse and anger than followed it and crying to his Father in this agony Thou canst not chuse but enter from the contemplation of the horror of that death yea of his death into the consideration of the horror of sin yea of thy selfe so vile so enormous hainous that it could not ought not to be washed to be abolished but in and by the precious bloud of the Son of God A price infinite a crime therefore infinite man all crime And thence gathering thy spirits thou wilt descend into thy selfe consider thy selfe from top to toe from the body to the soule from the flesh to the spirit from sence to reason and consider the more nobler the parts the deeper the more mortall the wounds so that from this anatomy thou wilt be brought to acknowledge to protest with S. Paul that the whole vnderstanding the whole wisedome of the flesh of man considered in his nature is nought but death for m Rom. 8.7 the minding of the flesh that which in it seemeth to retaine most either of wholsomnesse or holinesse is enmity against God for it is not subiect to the law of God neither indeed can be consequently thou wilt detest thy peruerse nature contest against it In this contention thou wilt torment thy selfe and be discouraged yea and cry out n Rom. 7.24 Who shall deliuer me from the body of this death In a word thou wilt cast thy selfe groueling on the ground before the iustice of God to ery vnto him earnestly for mercy to vse violence to force him to it and then thanke him but I thanke God o Rom. 7.25 through Iesus Christ our Lord. And for what That p Rom. 8.1 there is no condemnation to them that are in Christ Iesus A necessary Science which thou couldest not haue learned in any booke but this not in the booke of nature the knowledge thereof puffeth vp but doth not fill as little in the booke of Ethicke morality that doth but palliate thy euill and so giues remedies which eate for a while but heale nor But by this Art which thou learnest thou comprehendest all thou apprehendest in one sole Christ crucified before thine eyes In his wounds learning yea feeling thine owne in his wounds both taking and applying the remedy of thine According to that of the Prophet q Isa 53.4 5. We did esteeme him brutish world stricken smitten of God and afflicted but he was wounded for our iniquities he was brused for our transgressions the chastisement of our peace was vpon him who makes atonement betweene God and vs giues peace to our consciences and with his stripes we are healed And therefore as hee giues vs here the root the bulke and body of this knowledge so elsewhere he shewes vs the branches r Rom. 7.18 20 23 I know that in mee that is in my body dwelleth no good thing euill present with me it dwelleth in me bringing me into captiuity to the law of sin which is in my members A knowledge deriued from the meditation of Christ crucified taken from the necessity whereby it forceth man to informe against himselfe from thence consequently to know and seeke the remedy thereof Å¿ Rom. 6.6 11. Wee know we that haue imbraced the crosse of Christ that our elde man is crucified with him that the body of sinne might be destroyed that henceforth wee should not serue sinne that we should be displeased with it renounce it and our selues And therefore he saith Reckon yee also your selues to be dead indeed vnto sinne but aliue vnto God through Iesus Christ our Lord. Corollaries and dependances of this first knowledge of Christ crucified for why was the Sonne of God crucified but for the sonnes of men Men sinners confected in sinne they themselues sinne Why such a remedy but for such a wound why descending from the highest heauens but to hale vs out of the bottomlesse pit Againe wee learne to know God better in Christ crucified than in all books than in whole nature Search narrowly and peruse diligently nature as Salomon did from the Cedar vnto the Hysope thou knowst nought r Rom. 1.20 but Gods greatnesse but his power yea examine fully all the parts of Philosophy thou knowest scarce his shadow On the contrary in this meditation thou entrest into his closet yea into his own nature There thou doest take notice to the full both of his infinite iustice and infinite mercy That in that he hates so much the euill sinne which is the true euill is so contrary to him that hee burnes it as the fire the stubble and because of it his creatures he cannot spare theÌ„ doth not abstaine from doing it But in as much as hee

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