Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	good_a	hate_v	hatred_n	2,544	5	9.6222	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19292	The mysterie of the holy government of our affections Contayning their nature, originall, causes, and differences. Together with the right ordering, triall, and benefit thereof: as also resoluing diuers cases of conscience, incident hereunto. Very necessarie for the triall of sinceritie, and encreasing in the power of Godlinesse. The first booke.	Cooper, Thomas, fl. 1626.	1620 (1620)	STC 5700.5; ESTC S113515	32,207	168

heart made more pure and temperaâ—e more conformable to the will of God more fitted to the right end Secondly vnto which if wee adde that it is the Grace of God only whereof the Soule is only capable that altereth and purgeth our affections of their corrupt and pestilent qualities and so turneth them to their contrary and proper Obiects as Slauish Feare into Filiall Feare Carnall loue into the loue of God and goodnesse c. By this it necessarily followeth that our Affections proceed immediately from the Soule and haue their residence therein Thirdly if wee shall consider that our most principall and noblest Affections of Loue and Ioy are not determined and perfited in this life but doe accompanie vs after death as whereby we expresse our enioying of eternall Happinesse euen when the body lyes rotten in the Graue this is a plaine euidence that they arise out of the Soule as their proper Fountaine CHAP. IIII. Of the wise gouerning and triall of the Affections ANother speciall helpe to constant Obedience Here obserue First these generall Rules concerning Affections in regard of iudging thereof That they are not simply to bee discerned by themselues as being in themselues for the most part not simply good or euill but as they depend vpon their true Grounds affect their proper Obiects and ayme at their right Ends. And therefore Know wee that the true ground of all holy Affections is sound Knowledge of the thing wee affect and of our estate and right to and in the thing wee doe affect so that no Knowledge no sound Affection no Right therein no Hope for well-ordering of them Secondly obserue wee That all holy Affections haue generally one maine Obiect namely Our God in Christ Iesus and so subordinate The saluation of the Soule But particularly each of them hath it seuerall and proper Obiect whereon it is bent and conuersant therein so that here the Rules are That the particular Obiects must be subordinate to the generall and included therein both for direction and Limitation also all must bee from the Lord in him and for him Rom. 11. for the obtayning of saluation The particular Obiects must bee the Bounds to each particular Affection as shall appeare afterward Our hatred must properly be against sinne not goodnesse our loue to Good and not Euill c. Our Affections must so bee squared to the Obiects as that it onely leuell therein at that which is proportionable thereunto That whereas there is in the Obiect the person or thing wherein the qualitie is and the Qualitie it selfe and the person or thing is to be diuersly affected in regard of the different qualitie thereof Therefore the sinceritie of the Affection appeares in ayming at the Qualitie and so for it respecting the person or thing As to affect a thing for it goodnesse to hate it for the euill And yet so as whereas the substance is of God and the qualitie of Satan Therefore heere may be a concurrence of contrarie Affections in one maine Obiect As that the person of a sinner being Gods workmanship is to be beloued though wee hate the sinne of the person the good of the same person may bee loued though we hate the contrarie euil in him And therefore whereas the Ground next vnto Faith as of our worship of God and dueties vnto Men is Loue howsoeuer our affections are different in themselues yet they must all be deriued from this principall affection of Loue Wee must hope grieue reioyce c. because wee loue and loue must be the end and ayme of â—ll Therefore wee are angrie we feare we hope we ioy that we may still loue and make better way for the manifestation thereof And so as loue is an affection that is the ground and end of all other affections and therefore all must be subordinate therunto so also is there a subordination of other contrarie affections one to another that they may end in this loue as hatred is subordinate to loue griefe to ioy feare to hope c. as being not contraries in diuers subiects but all the same generall as no otherwise respecting diuers subordinate Obiects but that they ayme at one Principall as furthering each other in their particular contrarie and different Obiects to that one Principall namely the glorie of God and saluation of the Soule Hereby shall we know the sinceritie of our Affections if they are proportionable to the Obiect and measure thereof as If the sinnes of the Times be grieuous and extraordinarie so our griefe be sutable If the mercies of God and his deliuerances be wonderfull so our Ioy and Thankfulnesse be answerable And this may serue for the iust conuiction of our Times First In that though there be some feare of God yet it is not proportionable to the meanes Wee haue beene better taught then to feare God so little Wee haue had greater Iudgements then that we should be so secure Secondly In that wee set not our Affections high enough in good things and yet racke them too farre in euill things Wee feare not God enough and yet feare the World too much We loue the World too scantly and loue our profits too excessiuely And so there is a iarre in both Our Feare in spirituall things is defectiue in worldly things excessiue So in this proportion if wee loue God without limitation as the most excellent Obiect and our Neighbour as our selues this is to proportion the Affection to the Obiect Our Affections are good Seruants but bad Masters that is they must not beare rule but still be in subiection to their seuerall Limitations of the Word our Callings the common Good without which the best Affection euen of Zeale and Loue may be euill Not onely â—ill Affections or such as â—re more inclinable thereâ—o but euen the best must â—hus be tryed if they make â—s fitter for Gods seruice â—s Anger if we can fall to â—ray Zeale if we can reâ—it priuate Offences c. First I say our Affections must be informed and â—imitted by the Word that is Whereas the Lord hath giuen vs a sure Word both as a Light shining in a darke place to enlighten the darkenesse of our nature and so as a Guide to the well-ordering thereof If our Affections now follow and not runne before our Knowledge We first know what to loue and then affect the same and if our Affections are proportionable to our knowledge we affect so farre as wee are informed and perswaded of the truth and according to the particular truth we know so our particular affection is leuelied at and confined thereunto This is a certain euidence of the true light and ordering thereof Hereby wee shall hold out and continue therein Whereas otherwise if wee affect what wee know not this may eyther arise from some tickling delight of the flesh from Vaine-glorie and such like or else from some outward

Touching the Obiect all Affections and Perturbations may be reduced to two Heads eyther Simple such as haue no mixture of any other perturbations or Compound such as are deriued of other The simple Affections are of two sorts First Primitiue which are the ground of all the rest Secondly Deriuatiue such as are deriued from those Primitiues The Primitiue Affections are two namely Loue whereby wee vehemently affect a thing and Hate being a vehement affection of disliking The simple deriuatiue Affections arise from the Primitiue as From Loue and liking of Good If it be present proceedeth Ioy. If it be to come Hope From Dislike and hate of Euill If it be present ariseth Griefe and heauinesse of heart If it be a future Euill then Feare riseth from the mislike of Hate And these I take to be all the simple Perturbations The Compound are such as haue part of the simple by mixture and that either of the Primitiue simple or the Deriuatiue and of the Primitiues with simples onely or mixed with Deriuatiues Such as are mixed of Primitiues onely are eyther vnequally mixed of Loue and Liking or of Mislike and Hate or mixed equally of them Of the first sort taking more part of liking is the Affection of Laughter Wherewith wee with some discontentmeÌ„t take pleasure at that which is done or said ridiculously of which sort are Deeds and Words vnseemely or vnmeet and yet moue no compassion as when one scaldeth his mouth with an hot Pie c. Wee are discontented with the hurt yet ioy at the Euent vnexpected by the party and that we haue escaped it from whence commeth Laughter Which because it exceedeth the mislike of the Thing that hurteth bursteth out into vehemencie on that side and procureth that merry Gesture If on the other side the thing be such as the mislike exceedeth the Ioy we haue of our freedome from that euill then ariseth Pitie and Compassion And these Perturbations take their beginnings of the Primitiues vnequally mixed whereby one of them doth after a sort obscure the other The other are such as haue equall Mixture and those are Enuie and Iealousie If the thing we loue be such as we haue not part of then springeth an Hate or mislike of the party who inioyeth that we want and like of and so breedeth Enuy a griefe for the prosperitie of another or good successe whatsoeuer wherein we haue no part If it be such a benefit as we enioy and are grieued it should be communicated to others and whereun we refuse a partner this is called Iealousie incident to Amorettoes and aspiring Natures and these are compounded of the Primitiues alone like or mislike loue or hate Those which are mixed of Primitiues and Deriuatiues are of two sorts according as the Primitiues that is to say mixed of loue or hate Now loue mixed with Hope breedeth Trust With Loue and Feare Distrust Hate or Mislike compounded with Hope breedeth Anger whereby we are displeased with that which misliketh vs and in hope of being satisfied of that which offered the mislike are driuen to Anger the Affection of Reuenge If it bee any thing wherein wee haue displeased our selues it is called Shame If it bee compounded with Feare it is called Bashfulnesse If the dislike bee taken from another the composition is of Hate and Anger and thereof springeth Malice These are Perturbations compounded of Primitiue passions with their deriuatiues Of Deriuatiues betwixt themselues arise Despaire and confident Assurance Despaire is compounded of Heauinesse Griefe and Feare Confidence of Ioy and Hope Out of Hope and Faith Patience Thus in generall of the distribution of Affections in regard of their seuerall grounds nature and comparison betweene themselues Secondly Affections may be deuided in regard of their Extent as some concerne only this life As first all such as concerne Euill as Hate Feare Griefe Iealousie Pitie Laughter Enuie Anger Shame Bashfulnesse Malice Despaire c. Secondly some such as concerne Good which because it cannot be perfectly attayned in this life therefore some Affections there are which tend to the obtaining thereof and perfitting of the same as Faith Hope Patience and Compassion Others concerne both his life and the life to come as Ioy and Loue. CHAP. III. Of the Causes of Affections and Perturbations COncerning the Causes of Perturbations there are two contrarie Opinions One of the Philosophers that conceiued all perturbations to arise froÌ„ the Complexions or Humours that is from the bodie and carnall part of man The other is of Diuines that hold all perturbations howsoeuer they may be occasioned from the diuers Temperatures of Nature yet to proceede immediately from the disposition of the Diuine Soule either qualified with grace and so expressing the same in the further ayme and imployment of such Affections as tend to good or else oppressed with corruption and so discouering it selfe in those Affections of Malice Enuie c. This latter to be true appeareth first by the Operation of the Soule in these perturbations without the vse of Senses as in dreams secoÌ„dly as also by the coÌ„trary temper of Diseased parties wheÌ„ such humours doe most abound as in the Iaundize though Choller abound yet there â—s least signe vsually of Anger thirdly especially seeing these are Euils of sinne therefore seeing the Soule is the immediate subiect of sinne and not the Body the Body accidentally sinnes for the Soules sake it must needs follow that these Affections proceede from the Soule and not the Bodie not the Humours c. And therefore though the Soule seeme to follow the temperature of the body in regard that the body being out of temper the minde also fareth accordingly yet neither is this generall but onely in some persons and vpon some occasions Neither that that it may only at all be so referred to the body as that it doth actually worke vpon the soule making it suffer thereby But either this falls out in regard of the neere coniunction of the soule and body the soule sympathizing herein with the body as a louing companion or the Iustice of the Lord by this outward chastisement of the body arrests the soule to giue vp it account or affects the same in mercie to renue repentance It being a certaine ground that the soule is the onely â—â—d prime mouer of the â—ody and all the actions â—hereof so that it were â—onstrous and preposteâ—ous that the body should â—oue any such Affections ã€ˆâ—Šã€‰ the soule contrary to it â—mmortall and impassible â—ature And therefore howsoeâ—er the wisedome of flesh was enforced to acknowâ—edge the Immortalitie of â—he soule both in that the â—nward power thereof in â—ccusing and excusing sinne necessarily reacheth beyond this life And it â—aturall light soaring aâ—oue these earthly things doth argue plainely some further happinesse to belong thereto then to this life is incident

thereof in the presence of God and so labour for the acceptance of it aboue the worth thereof in the merit of Christ and we also maintaine the Spirituall Combate betweene the Flesh and the Spirit 9. If our affections run more vpon heauenly then earthly things and wee can begin our desires for earthly things from a spirituall ground and so can vse them with a spirituall desire still to thriue in grace and to a spirituall end namely to further vs to Heauen this is an argument of the circumcising thereof thus may wee learne to order them aright 10. Our affections must begin from our selues to others and from others returne vnto our selues againe 11. Wee must labour to quicken and order our Affections by Prayer Singing and Meditation especially 12. In most weightiest Occasions we must especially watch ouer our affections because now Satan will by them peruert vs herein 13. Our affection must be sutable to the qualitie of the Obiect and hence to be rightly iudged Concerning others Our affections are to bee ordered thus towards Men. First According to the diuersitie of Gods graces in them so must wee affect accordingly and not according to outward endowments of Nature or Worldly Happinesse For this is to haue respect of Persons and so is condemned Iam. 2 3 4. Act. 10. 34 35. Secondly According to present Necessitie so wee must affect those that are in greatest present Want howsoeuer farre inferiour in Grace to others that are not in such extremitie and out of our tender compassion minister present reliefe vnto them that so it may appeare wee doe it for Gods sake and not vpon any goodnesse in them expecting our recompence from the Lord which we are like to loose from men Thirdly Whereas there are some Callings on Earth which doe in some sort represent the Maiestie and Office of God as the Calling of the Magistrate Minister c. Therefore herein also there must be a wise ordering of our Affections As that howsoeuer in generall we must affect where there be best Graces yet now if the case stand betweene a Magistrate though wicked and a priuate Christian wee must more affect the Magistrate because he is the Image of Gods Maiestie Power c. and in regard of his Place and Office is to execute the Will of God whether for good or euill and so is an image of Gods free and absolute Power I say in these respects we must more lone feare and regard the Magistrate then any priuate Christian howsoeuer superiour in spirituall Graces The Reasons are First Because the outward Calling of the Magistrate and such Gifts as may concerne the same is that which the Lord in wisdome hath set ouer not onely the persons of priuate men but euen their best Gifts also either to reward them for the Good they doe or else to punish them for the Euill they doe yea to correct them also for the good they may doe because they haue fayled in the measure thereof so that wherein we thinke we haue most cause to spurne at gouernment because happily it layes the burthen vpon the wrong horse vexing the Doues and acquitting the Crowes as hee sayth Yet herein we haue greatest cause to loue the Magistrate As not onely being herein an Image of the Diuine Prouidence in bearing with the wicked in great patience and correcting his children but also expressing herein the Diuine Goodnesse first of his generall Prouidence to the Wicked in sparing them and therein his speciall Prouidence to the Godly in sparing the Wicked for the triall of his Children and so of his Goodnesse herein to his Saints in correcting them here that they may not be condemned hereafter and so of his speciall Prouidence to the Wicked in hardning them by his patience to the Day of Slaughter The like may bee said concerning the Faithfull Minister That whereas hee is the Interpreter one of a thousand to declare vnto Man his Righteousnesse Iob. 33. 22. Yea is so gracious with God as both to be the Mouth of God vnto the people the Lord reuealing his Will for our saluation by their Ministerie aa also to bee the Mouth of the People vnto God both to obtaine Blessings for them and also to remooue Iudgements from them Exod. 32. So that if hee doe not pray for them the Lord will not heare their prayers Ierem. 14. 11 12. If he pray for them the Lord will be gracious and pardon their Offences And so hee is as the Chariots and Horsemen of Israel to preserue the Land from desolation and maintaine the peace thereof Therefore as these are worthie of double honour 1. Tim. 5. 17. so wee must affect them accordingly as those which watch ouer our Soules and must giue vp their account for vs that so they may giue it vp with Ioy and not with Griefe Heb. 13. 18. Yea howsoeuer the person of the Minister may be exorbitâ—â—t and scandalous yet in regard of his Calling wee are bound to heare him And if wee affect him not we cannot profite by him â—hee may benefite vs though himselfe be reproued 1. Cor. 9. Yea with the Apostle If Christ be preached whether of Enuie or Uaine-glorie or any such by-respects yet wee must reioyce in the Truth and the rather embrace the same as hauing herein a gracious triall of our Sinceritiâ— that wee receiue the Word not with respect of Persons for the Uessels sake but as from the Lord 1. Thess. 2. 13. and in Obedience to his Ordinance As also hauing matter to exercise our spirituall Wisdome in discerning things that differ to seuer the truth of the Word from the scandals of the Parson to trie all things and hold that which is good 1. Thess. 5. Yea herein wee haue singular matter to exercise our Loue both in praying for his Parson that God may make him more profitable and so mourning for his Defects as that by our Meekenesse and Humilitie wee seeke by all holy meanes to winne him to more faithfulnesse by being faithfull in the obedience of that Truth which hee hath deliuered as knowing that our sinne is the cause that our Pastour is so defectiue And therefore mourne wee especially for our owne Sinnes so wee may giue him example to doe the like or else make him herein inexcusable Which as it reproueth the giddinesse of our people which heape vp Teachers vnto themselues according to their owne Lusts forsaking and disgracing those whom God hath set ouer them vpon pretence of their insufficiencie of Gifts or other defects so it ought to aduise vs to be humbled for our owne sinnes when any such stumbling blockes are offered Assuring our selues That if wee can truely examine and compare not out vaine and presumptuous Affections after the most eminent Gifts but our measure of profiting answerable to the meanest Gifts in truth wee shall find if wee deale truely with our owne Hearts may I not speake of those

by his wonderfull lenitie and goodnesse as hee dealt with Ionas and making way hereby for the better quieting and settling of our vnruly and carnall heat and affections for the time to come by casting vs wholly out of our selues vpon his free mercie in Christ Iesus and so renewing vs in him to more constant and sincere obedience And so not so much respecting the present disorder of the Affection as preparing it hereby to that comfortable issue of conformitie to his Will that so hee may crowne and perfect his owne worke in vs meerely for his owne sake by his owne mightie Arme that hee may haue the onely glory of all his mercies Particularly We may obserue a speciall hand of God in each of these Occasions As first In the Case of Desertion And here let the examples of Iob and Dauid be the instance of our Case It pleased God for a time to withdraw the sense of his mercy from them and so to exercise them with contrarie buffettings and sense of his displeasure Iob. 6. 2. Ps. 38. 4 5. Ps. 77. 8. Hereupon followes a strange distemper of their Affections in stead of Ioy bitter Sorrow yea sorrow prouoking to rage and repining against the prouidence of God whereby they encreased the burthen and were readie to sinke vnder the same by despaire Yet we see how mercifully the Lord sustaines them in the midst of these Terrors First It befalls not them as they foolishly feare and wish Secondly They are kept in some measure of Sobrietie to leaue the secret worke to God yea in some measure of Fatth as to relye on the power of God yea in some measure nay in an excellent measure of Loue though hee forsaketh yet he is still my God Ps. 22. And therfore Dauid concludeth Will the Lord forsake for euer Not so much doubting that he will forsake as wrestling with God by Faith that hee may not forsake for euer as gathering from the former times that he hath beene gracious and so concluding from the faithfulnesse of God that he will not forsake for euer Yea victorious Iob professeth confidently his loue vnto God euen in the greatest extremitie Though he kill me yet I will trust in him Iob. 16. 13. And lastly when the Lord hath tryed them in the Furnace and their drosse is purged out their Affections returne to their right kind againe yea much more refined to the denyall of themselues and so to their more sober and constant furtherance in the worke of Grace Iob. 42. 2 3 4. Secondly Concerning the distemper of our Affections in acute Diseases wherein if Satan hath not vsually an hand to encrease the fire yet the violence of the Disease is sufficient to disorder and peruert the Iudgement for a time and so to distract and distemper the Affections Yet seeing wee speake and doe that in these extremities which is contrarie to our former constant course and when wee are recouered wee eyther haue forgotten what wee did or spake or else doe condemne our selues for the same herein is our comfort that our God will not impute vnto vs what hath fallen out in this case And so wee may also conclude of the Time of Tentation That whatsoeuer distempers fall out in this case as they are mercifully bounded within the generall Condition That nothing hath befallen vs herein but what is incident to Man so their disorder shall not be imputed to vs but to the malice of Satan And the Lord in mercy will giue that issue as that we shall both beare the burthen without groaning vnder it and be freed thereof so farre as shall make for his Glorie and our good But of this else-where God willing more at large Eightly Whereas it is a most desperate Policie in Poperie to detayne vnstable and deceiued soules in their damnable Errors and so to draw such like Nouices to their Lure That if it please God to affoord light vnto any whereby they haue some inckling of their Deceits and so haue some inward motion or affection to renounce the same and embrace the Truth they presently suggest vnto them that this is a dangerous tentation and diuellish illusion that so they might hereby deterre them from embracing the same and so detayne them in their Egyptian Bondage This triall of Affections will proue an excellent meanes to resolue them herein For as by those Rules formerly layd downe to discerne the Affection from the Tentation they may easily discerne the truth of Affection from the power of Delusion so especially in that sauing knowledge is layd downe both to bee the ground and bounds of all holy Affections hereby they shall be sure to discerne the efficacie of Delusion from an vpright Affection And so also by a wise obseruation of these differences may the weake Christian bee preserued graciously from Apostasie as hereby knowing what hee holdeth and so holding that which is good To conclude there is not a better euidence of the sinceritie of the heart then the well-ordering of the Affections because howsoeuer wee may bridle from outward grosse Actions yet our Affections will discouer the corruption of our heart and inâ—lination thereto And on the other side howsoeuer wee may be hindered from the outward action of well-doing by many occasions as want of opportunitie violence of tentation inabilitie and the like yet our Affection thereto either by grieuing that we cannot doe it or going so farre as our abilitie will serue or endeuouring aboue our abilitie is a gracious euidence of the sinceritie of our hearts Nay we shall find that there is not a better spurre to prouoke vs to well-doing not any more effectuall bridle to restrayne from sinne then are our Affections For as if wee doe any good we must first be affected with the loue of it before we can attempt the same or else if wee doe vndertake it vpon by-respects as to please men to satisfie carnall ends we shall easily giue ouer when these proppes fayle onely it is the loue of Goodnesse for it selfe will make vs constant therein So on the contrarie wee shall neuer forsake euill conscionably vnlesse wee first hate it for it selfe and loathe as wel the corruption thereof as feare the danger of the same If vpon any other respects wee shall leaue sinne as for feare of punishment for credite c. these respects will proue meanes sometimes euen to returne to such sinnes or worse which haue beene the occasions to lay them aside for a season And therefore as it is the mercie of our God to shew vs oft times in our Affections what we may doe in our Actions so it is also his singular goodnesse to forewarne vs of many euills which wee may otherwise fall into euen by the sway of our Affections leading thereunto What should I say Can we haue a better Euidence of the truth of our Conuersion then the alteration of our Affections Can wee now delight in such thinges which before wee loathed

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