Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	world_n	worldly_a	worthy_a	13	3	5.7532	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28541	The way to Christ discovered by Iacob Behmen ... ; also, the discourse of illumination, the compendium of repentance, and the mixt world, &c.; Weg zu Christo. English	Böhme, Jakob, 1575-1624.; Sparrow, John, 1615-1665?; Böhme, Jakob, 1575-1624. Selections. English. 1648.	1648 (1648)	Wing B3426; ESTC R19225	128,989	352

Christ calleth poore sinners so kindly and graciously to himselfe and will refresh them and that God hath sent his Sonne into the world to seeke and save that which is lost viz. the poore repentant and returning sinner and that for the poore sinners sake he hath given his Life into Death and died for him in our Humanity which he tooke upon him Furthermore he must firmely imagine to himselfe that God in Christ Jesus will much rather heare him and receive him to grace then he come and that God in the love of Christ in the most deare and precious Name JESUS cannot Will any evill that there is no angry countenance at all in this Name but that it is the highest and deepest love faithfulnesse the greatest sweetnesse of the Diety in the great Name JEHOVAH which he hath manifested in our Humanity corrupted and disappeared as to the heavenly part which in Paradise disappeared through sinne and therefore moved himselfe in his heart to flow into us with his sweet love that the anger of his Father which was kindled in us might be quenched and turned into love by it all which was done for the poor sinners sake that he might get an open gate of grace againe In this consideration he must firmely imagine to himselfe that this very houre and instant he standeth before the face of the holy Trinity and that God is really present within and without him as the holy Scripture witnesseth saying Am not I he that filleth all things and in another place it saith The word is neere thee in thy mouth and in thy heart also it saith We will come unto you and make our dwelling in you also Behold I am with you always even to the end of the world also The Kingdome of God is within you Thus he must firmely know and beleeve that with his soule he standeth really before the face of Jesus Christ even before the holy Deity and that his soule hath turned its backe to the face of God and must resolve that he will this very houre turne the eyes and desire of his soule towards God againe and with the poore lost and returning sonne come to the Father He must with the eyes of his soule and minde cast downe in feare and deepest humility beginne to confesse his sinnes and unworthinesse before the face of God as followeth A short forme of Confession before the eyes of God Every one as his case and necessitie requireth may order and enlarge this confession as the holy Ghost shall teach him I will but set downe a short direction O Thou great unsearchable God Lord of all things Thou who in Christ Jesus of great love towards us hast manifested thy selfe with thy holy substance in our Humanity I poore unworthy sinfull man come before thy Presence which thou hast manifested in the Humanity of Jesus Christ though I am not worthy to lift up mine eyes to thee acknowledging and confessing before thee that I am guilty of unfaithfulnesse and breaking off from thy great love and grace which thou hast freely bestowed upon us I have left the Covenant which of meere grace thou hast made with me in Baptisme in which thou hast received me to be a child and heire of eternall life and have brought my desire into the vanity of this world and defiled my soule therewith and made it altogether beastiall and earthly so that my soule knoweth not it selfe because of the mire of sinne but accounteth it selfe a strange child before thy face not worthy to desire thy grace I lie in the filth of sinne and the vanity of my corrupt flesh up to the very lipps of my soule and have but a small sparke of the living breath left in me which desireth thy grace I am so dead in vanity that in this vanity I dare not lift up mine eyes to thee O God in Christ Jesus Thou who for poore sinners sakes didst become Man to helpe them to thee I complaine to thee I have yet a sparke of refuge in my soule I have not regarded thy purchased inheritance which thou hast purchased for us poore men by thy bitter Death but made my self partaker of the heritage of vanity in the anger of thy Father in the curse of the earth and am ensnared in sinne and halfe dead as to thy Kingdome I lie in feeblenesse as to thy strength and the wrathfull death waiteth for mee the devill hath poisoned me so that I know not my Saviour I am become a wilde branch in thy tree and have consumed mine inheritance which is in thee with the devills Swine what shall I say before thee who am not worthy of thy grace I lie in the sleepe of death which hath captivated me and am fast bound with three strong chaines O thou breaker-through-death assist thou me I beseech thee I can not I am able to doe nothing I am dead in my selfe and have no strength before thee neither dare I for great shame lift up my eyes before thee for I am the defiled keeper of Swine and have spent my inheritance with the false adulterous whore of vanity in the lusts of the flesh I have sought my selfe in my owne lust and not thee Now in my selfe I am become a foole I am naked and bare my shame standeth before thy eyes I cannot hide it thy judgement waiteth for mee what shall I say before thee who art the Judge of all the world I have nothing else to bring before thee here I stand naked and bare before thee and I fall downe before thy face bewailing my misery and flie to thy great mercy though I am not worthy of it yet receive me but in thy Death and let me but die from my death in thy Death cast me down I pray thee to the grouÌ„d in my received self and kill this self of mine through thy death that I may live no more to my selfe seeing I in my self worke nothing but sin therefore I pray thee cast downe to the ground this wicked beast which is full of false deceit and selfe-desire and deliver this poore soule from itsheavie bonds O mercifull God it is thy love and longsuffering that I lie not already in hell I yeeld my selfe with my whole will sences and minde up into thy grace and flie to thy mercy I call upon thee through thy death from that small sparke of life in me encompassed with death and hell which open their throate against me and would wholly swallow me up in death upon thee I call who hast promised thou wilt not quench the smoaking flaxe I have no other way to thee but thy Death and Passion because thou hast made our death Life by thy Humanity and broken the chaines of Death and therefore I sinke the desire of my soule downe into thy Death into the gate of thy Death which thou hast broake open O thou great fountaine of the love of God I beseech thee helpe mee

thee He heareth thee not leave off wherefore wilt thou thus needlesly torment and vex thy selfe thou hast time enough to repent at leasure wilt thou be mad Doe but look upon the world I pray thee a litle doth it not live in jollity mirth yet it will be saved well enough for all that Hath not Christ payd the Ransome and satisfied for all men Thou needest doe no more but perswade and comfort thy selfe that it is done for thee and then thou shalt be saved Thou canst not possibly in this world come to have any feeling of God therefore leave off and take care for thy body and look after temporall glory what dost thou suppose will become of thee if thou turn to be so melancholy and senslesse Thou wilt be the scorn of every body and they will laugh at thy folly and so thou wilt spend thy dayes in nothing but sorrow and heavinesse which is pleasing neither to God nor Nature Prethee look upon the beauty of the world for God hath created thee in the world to be a Lord over all creatures to rule them gather store of temporal goods before hand that thou mayst not stand in need of the world and when old age commeth or that thou growest neere thy end then prepare thy selfe for Repentance God will save thee and receive thee into the heavenly Mansions there is no need of such adoe in vexing bewailing and stirring up thy selfe as thou makest The condition of the soule In these and the like thoughts the soule was ensnared by the Devill and brought into the lusts of the flesh and earthly desires and so as it were bound with â—etters and great chaines and did not know what to doe it looked a little back into the world and the pleasures thereof but still felt in it selfe a hunger after Divine grace and would rather alwayes enter into repentance and come into favour with God for the hand of God had touched it and bruised it and therefore it could rest no where but alwayes fighed in it self after sorrow for the sins it had committed and would faine be rid of them but could not get true repentance much lesse the knowledge of sinne and yet had such a hunger and longing desire after repentance and sorrow for sin The soule being thus heavy and sad and finding no remedy nor rest bethought it selfe where to find a place to perform true repentance in and when it might be free from businesse cares and the hinderances of the world also by what meanes it might obtain the favour of God and therefore purposed to betake it self to some private solitary place and give over all worldly imployment and temporall things and thought in being bountifull and pitifull to the poore that God would have mercy upon it and sought out all kind of wayes to get rest and to get the love favour and grace of God again But all would not doe for all its worldly businesse followed it in the lusts of the flesh and it was ensnared in the net of the Devill now as well as before and could not get rest and though for some little while it was a little cheered with earthly things yet presently it fell to be as sad and heavie again for it felt the awakened wrath of God in it selfe and knew not how that came to passe nor what it ayled for many times great fear and temptations fell upon it which made it comfortlesse sick and â—aint with very fear so mightily did the first bruising it with the Ray or Influence of the stirring of grace work upon the soul yet it knew not that Christ was in its the wrath and severe Justice of God and sought with Satan that spirit of Error that was incorporated in soule and body and understood not that the hunger and desire to turn and repent came from Christ himselfe by which the soule was drawn in this manner neither did it know what hindered that it could not yet attain to Divine feeling it knew not that it selfe was a monster and did bear the Image of the Serpent in which the Devill had such power and accesse to the soule and in which Image he had confounded all its good desires thoughts motions and brought theÌ„ away from God and goodnesse concerning which Christ sayd the Devill snatcheth the word out of their hearts lest they should beleeve and be saved An enlightned and regenerate soul met the distressed soul. By the providence of God an enlightned and regenerate soule met this poore afflicted and distressed soule and sayd The enlightned soul sayd What aylest thou thou distressed soule that thou art so restlesse and troubled The distressed soule answered The Creator hath hid his countenance from me so that I cannot come to his rest and therefore I am thus troubled know not what I shall doe to get his loving kindnesse again for great Cliffes and Rockes lye in my way to his Grace that I cannot come to him though I long after him never so much yet I am kept back that I cannot partake of his power vertue and strength though I sigh and long and wait for him The enlightned soule sayd Thou bearest the monstrous shape of the Devill viz. the Serpent and art cloathed therewith in which the Devill hath an entrance into thee being his owne property and therein hee keepeth thy will from penetrating into God for if thy will might penetrate into God it would be anoynted with the highest power and strength of God in the resurrection of our Lord Jesus Christ and that unction would then break in peeces that monster which is in thee and thy first Image of Paradise would be manifested in thee again and then the Devil must lose his power in thee and thou wouldst become an Angel again And because the Devil doth envie thee this happinesse he holdeth thee captive in his desire in the lusts of the flesh from which if thou beest not delivered thou wilt be separated from God and canst never enter into our society The distressed soul terrified At this speech the poore distressed soule was so terrified and amazed that it could not speak one word more when it perceived it was in the shape and Image of the Serpent which separated the soule from God and that the Devill was so nigh it in that Image and did mingle evill thoughts in the will of the soule and had so much power over it thereby and that it was so neere damnation and stuck fast in the Abysse or bottomlesse pit of hell in the anger of God that it would have despaired of the grace of God but that the power vertue and strength of the first stirring of the grace of God that bruised the soule upheld it that it despaired not and so the soule wrastled in it self between hope and doubt whatsoever hope built up that doubt threw downe againe and so was in such continuall disquietnesse that at last the world and all the glory thereof was

made and if thou losest thy life and commest to have thy own power faint then thy life is in that for whose sake thou forsakest it viz. in God from whence it came into the body The Scholar 8. God hath created man in and for the naturall life to rule over all creatures on Earth and to be a Lord over all things in this world and therefore it is reason he should possesse it for his owne The Master If thou rulest over all creatures outwardly only then thy will and ruling is in a Beastiall kinde and is but * an imaginary transitory ruling and thou bringest also thy Desire into a Beastiall Essence whereby thou becommest infected and captivated and gettest also a Beastiall condition but if thou hast left the imaginary condition then thou art in the super-imaginarinesse and rulest over all Creatures in that ground out of which they are created and nothing on Earth can hurt thee for thou art like All-things and nothing is unlike to thee The Scholar 9. O loving Master pray teach me how I may come the shortest way to be like All-things The Master With all my heart doe but thinke on the words of our Lord Jesus Christ when he said unlesse ye turne and become as children ye shall not see the Kingdome of God now if thou wilt be like All-things thou must forsake All-things and turne thy Desire away from them and not desire them nor extend to possesse that for thy owne which is something For as soone as thou takest something into thy Desire and receivest it into thee for thy own then that something is the same with thy selfe and it worketh with thee in thy will and then thou art bound to protect it and to take care for it as for thy owne Being But if thou receive nothing into thy Desire then thou art free from All-things and rulest over All things at once for thou hast received Nothing for thy own and art Nothing to all things all things are also Nothing to thee thou art as a Child which understandest not what a thing is and though thou dost understand it yet thou understandest it without touching thy perception in that manner which God ruleth and seeth all things in and yet nothing comprehendeth Him Thou didst also desire that I would teach thee how thou mightst attaine it therefore consider the words of Christ who said without me you can do nothing In thy owne power thou canst not come to such rest that no creature should touch thee unlesse thou givest thy selfe wholly up to the Life of our Lord Jesus Christ and resignest thy will and desire wholly to him and willest nothing without him then with thy body thou art in the World in the properties and with thy Reason under the Crosse of our Lord CHRIST but with thy will thou walkest in Heaven and art at the End from whence all creatures are proceeded and to which they go againe and then thou maist behold all things outwardly with Reason and inwardly with the Minde and rule in all things and over all things with Christ to whom all power is given both in Heaven and on Earth The Scholar 10. O Master the creatures that live in me with-hold me that I cannot wholly yeeld and give up my selfe as I willingly would The Master If thy will goeth forth from the Creatures then the creatures are forsaken in thee they are in the world and thy body onely is with the creatures but spiritually thou walkest with God and if thy will leaveth the creatures then the creatures are dead in it and live only in the body in the world and if thy will doe not bring it selfe into them they cannot touch the soule for St. Paul saith Our conversation is in Heaven also you are the Temple of the holy Ghost who dwelleth in you so then the Holy Ghost dwelleth in the will and the creatures dwell in the body The Scholar 11. If the Holy Ghost dwell in the will of the mind how may I keepe my selfe so that hee do not depart from mee The Master Marke the words of our Lord Jesus Christ If you abide in my words then my words abide in you If thou dost abide with thy will in the words of Christ then his word and Spirit abideth in thee but if thy will goeth into the Creatures then thou hast broken off thy selfe from him and then thou canst not any other way keepe thy selfe but by abiding continually in resigned humility and entring into continuall Repentance so that thou art alwayes grieved that creatures live in thee if thou dost thus thou standest in a daily dying from the creatures and in a daily ascending into Heaven in thy will The Scholar 12. O loving Master pray teach mee how I may come into such a continuall Repentance The Master When thou leavest that which loveth thee and lovest that which hateth thee then thou maist abide continually in Repentance The Scholar 13. What is that which I must thus leave The Master Thy creatures in flesh and bloud and all other things that love thee love thee because thy will entertaineth them the will must leave them and account them enemies and the Crosse of our Lord Jesus Christ with the reproach of the world hateth thee which thou must learne to love and take for a daily exercÃ®se of thy Repentance and then thou shalt have continuall cause to hate thy selfe in the creature and to seeke the eternall rest wherein thy will may rest as Christ said in me you have rest but in the world you have Anxiety The Scholar 14. How may I recover in such a Temptation as this The Master If every hour thou dost once throw thy self beyond all Creatures above all sensuall Reason into the meerest mercy of God into the sufferings of our Lord and yieldest thy selfe thereinto then thou shalt receive power to rule over Sinne Death and the Devill over Hell the World and then thou mayst subsist in all Temptations The Scholar 15. Poore man that I am what would become of me if I should attâ—ine with my minde to that where no Creature is The Master His Master said to him very kindly loving Scholar If it were that thy will could breake off it selfe for one houre from all creatures and throw it selfe into that where no creature is it would be over-cloathed with the highest splendor of Gods glory and would tast in it selfe the most sweete love of our Lord Jesus which no man can express and it would finde in it selfe the unspeakable words of our Lord concerning his great mercy It would feele in it selfe that the Crosse of our Lord CHRIST would be very pleasing to it and it would love that more then the Honour and goods of the world The Scholar 16. But what would become of the Body since it must live in the Creature The Master The body would be put into the imitation of our Lord Christ who said his Kingdome was

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