Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	better_a	zeal_n	zealous_a	16	3	9.6697	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41135	A treatise of the affections, or, The souls pulse whereby a Christian may know whether he be living or dying : together with a lively description of their nature, signs, and symptomes : as also directing men to the right use and ordering of them / by that Reverend and faithfull minister of Gods word, M. William Fenner ... finished by himself.	Fenner, William, 1600-1640.	1650 (1650)	Wing F708; ESTC R9229	161,998	208

lesse notable to others it is to be feared ye are not zealous for God The second sign of zeal towards God is to be impatient of sinne Zeal as aforesaid is the impatient part of the affections if a man do affect a thing but a little he can be patient without it but if he affect it very deep and with zeal O his affections are set on it and he is impatient if he speed not So that if thou beest zealous against sin thou art impatient of sin thou canst not suffer it Zeal is impatient of whatever is contrary to it That this is the nature of zeal you may see by the poor blinde zeal that was in Paul before his conversion he was zealous to God as he thought and thinking that the Church of Christ were contrary to all men enemies to God and man therefore now in the blindenesse of his zeal he persecutes that way unto death Concerning zeal I persecuted the Church Phil. 3. 6. It was a woful kinde of zeal to persecute the Church but yet there you may gather the nature of zeal it cannot abide that which is contrary and therefore if thou beest zealous against sin thou canst not abide sinne better journey riding studies prayers exhortations any course thou wilt use rather then abide it thou canst never abide any thing that is displeasing to God but resist it to the utmost and this resisting will be First Universal If thou beest zealous there is no sinne thou canst possibly abide Nothing is cold but the fire does resist it so nothing is sin but zeal does resist it to the utmost I esteem all thy precepts concerning all things to be right I hate every false way Psa 119. 128. This is zeal indeed there is never a false way that a man can abide that is zealous To be zealous against one sinne and lukewarm against another this is not zeal Secondly General in all manner of persons First In a friend as well as in an enemy If thou beest zealous thou wilt finde fault with thy friends when they sin as well as observe a fault when thine enemy offendeth Men are apt to observe when their enemy sinneth O how unconscionable is he thus he hath done and so he hath done but if thou beest zealous when thy friend does transgresse thou wilt not abide it Fire will not only labour to consume the water that comes to put it out but also the wood that comes to maintain it So it is with zeal Do not I hate them that hate thee sayes David to God Psal 139 21. He could not abide to count them his friends that were not friends unto God though otherwise they were very friends unto him and may be saved his life and were patrons and benefactors unto him he could not wink at their sins because they were his friends though thy friend be a swearer or a carnal wretch yet if he be thy friend and thou dependest upon him thou canst see it and not see it but if thou beest zealous all his sins thou wilt count discourtesies to thee Secondly In ones childe as well as a servant you shall have many they are angry at every sin a servant commits but if their children do sin they connive it was no such great fault alas he did it unwittingly and what would ye have a childe do say they they can excuse it in their children and lessen it but if thou beest zealous thou canst not abide sinne in thy son any more then a servant thou wilt correct him and curb him and threaten him and counsell him and never endure he should sin if thou canst possibly help it What my son and be wicked what doe I love God and shall I suffer my loins to dishonour him Son know thou the God of thy father otherwise I count thee a bastard and no son This brake old Elies neck because he suffered his sons to be wicked when he by godly severity might have remedied it A zealous man when his son hath committed things worthy of death will not spare him Zech. 13. 3. Thirdly In ones own wife or husband or father or mother as well as in a neighbour zeal cannot abide it husband thou dost not love me as long as thou livest thus wife thy heart is not with me as long as thou dost thus how canst thou love me when thou dost not love God nor thine own soul this is the meaning of our Saviour If any come to me and hate not father and mother and wife and children and brethren and sisters yea and his own life he cannot be my Disciple Luk. 14. 26. A zealous man cannot abide to yield to sin for the best of them all Fourthly In a rich man as well as in a poor man if thou beest zealous thou canst not abide sin neither in the rich nor in the poor if poor men offend and if beggars be idle and ungodly then thou wilt complain Oh the poor are so wicked they break down our hedges who would releeve them they will not be orderly they lie drinking in Ale-houses and spend it away on the pot therefore who would releeve them But if the rich be keepers of company and vain in their pleasures thou art not so zealous against their sins alas this is no zeal but let a wicked man be as great as King Ahab Micaiah will deal roundly with him Nehemiah will not spare Lords nor Nobles when they sin Neh. 13. 17. For a Magistrate to punish poor Malefactors and not the Gentry when they do transgresse is this zeal no it is cursed partiality Fifthly In ones self rather then in any body else true zeal is more zealous against sinne in ones self then in all the world besides otherwise sayes our Saviour it is hypocrisie and not zeal Thou hypocrite first cast out the beam out of thine own eye and thou shalt see clearly to cast out the mote out of thy brothers eye Mat. 5. 7. Zeal I say is like unto fire it is hot it self first before it heat others may be the fire meets with many other things that it is not able to heat it as the bottom of a kettle of water the fire cannot heat it neverthelesse the fire will be sure to be hot of it self So it is with thee if thou beest zealous against sinne thou wilt be like unto fire rather suffer cold to be in any other then suffer it to be in it self so thou wilt rather suffer sin in any body else then suffer it in thy self thou wilt not suffer sin any where else by thy good will but above all things thou wilt not suffer it in thy self This is the second sign of zeal towards God it is impatient of sin The third sign of zeal towards God is it cannot be quiet till it be assured of Gods favour and of Christ Thou art never earnest for God if thou canst possibly be quiet without assurance of Christ

which he is zealous upon He that is zealous for the world he trusts to the world otherwise he would not be zealous for it He trusts to have pleasures and he trusts to have goods and he trusts to be esteemed that is zealous about them What do you trust to bear all before you as we use to say when we see a man hot and zealous upon any thing the soul would not be zealous but that it verily trusts to prevail Thus shall â—ine anger be accomplished and they shall know that I the Lord have spoken it in my zeal Ezek 5. 13. God was confident of the fullfilling of his wrath why because he had spoken in his zeal Indeed God may well be so were he neverso little angry but the words do expresse the nature of zeal It 's the full trust of the soul to speed A wise man will not be hot upon any thing unlesse he trust to go through stitch If zeal then be the full trust of the soul what a mad man art thou not to be zealous for God Thou trustest to the world and trustest thy pleasures and trustest thy passions thou dost not trust God If thou trustedst the Lord God thou wouldest be zealous for God Alas alas thou canst not trust God thou never labourest to please him He that depends on a man and must be for to trust him for help and assistance he will not offend him Alas what trust can he have to him if he offend him continually when the Sydonians and the Tyrians had offended K. Herod their countrey being nourished by the Kings countrey Act. 12. 20. they laboured to please him again So if thou wouldest trust Almighty God thou wouldst labour to please him and to be zealous for his Name and not make him thine enemy by thy sinnes and iniquities Thou which blasphemest his Name with thine oaths and abusest his creatures with thine intemperance and prophanest his Ordinances with thy carelessenesse and neglect and displeasest him all the year long Alas how canst thou trust him thou makest him thine enemy canst thou trust one that he 'l befriend thee that vows he will hang thee canst thou trust he 'l help thee at all hands that is provok't to undoe thee thou art a damned man if God do not pardon thee Thou art a wofull wretch better thou hadst never been born if God give thee not grace And canst thou trust God he will be good to thee what and displease him day by day offend him every foot No no thou mayst trust him he will confound thee Thou which art a lyar thou mayst trust him what he sayes in the Apocalyps All lyars shall be cast into the lake of brimstone Thou which art a swearer mayst trust him he 'l never hold thee guiltlesse Thou which art a drunkard and a company-keeper and a whore-monger mayst trust him thou shalt never inherit the Kingdom of Heaven thou which talkestidlely and improfitably mayst trust him he 'l call thee to an account at the day of judgement Thou which hardenest thy neck against the reproofs of the word mayst trust him he 'l destroy them without remedy this he hath past his word he will do and herein thou mayst trust him thou canst never trust him for mercy or grace or any good thing thou displeasest him daily and makest him thine enemy And how canst thou trust him what thinkest thou does not he know how little thou carest for his Commandments how little thou respectest his Ordinances how basely thou usest him in thy waies indeed if thou wert zealous for his glory and zealous to please him in holinesse of life and zealous to obey him and seek him then thou mightest trust him Thou canst never trust him otherwise By this time thou mayst see what a woful condition thou art in if the zeal of thine affections be not set upon God But many poor souls may demand how then shall I know whether the zeal of mine affections be set upon God I answer thee There are seven signs whereby thou mayst know it The first If thine affections be notable to God-ward a man may have a little hope and a little grief and a little joy and a little pity and no body see it But if it be zealous it will quickly be notable every one when once it is zealous every one will note it When Epaphras was zealous to save souls in Colosse what sayes Saint Paul of him I bear him record he hath a great zeal for you sayes he Colos 4. 13. Paul could not but note it in him he saw so many strong expressions of it This holinesse and forwardnesse is very remarkable But if on the contrary there be no notable expressions of grace in you alas there may be some goodnesse some pity some grief some motions but this is no zeal it is not remarkable If a man be zealous for the world his scraping and sparing is notable his toyling and studying and talking that way is very notable I will bear him record he is a worldling the world is so much in his speeches the world is so much in his courses and so much in his face Look upon his wayes he is so combred with thoughts of the world Look into his family there be so few good duties of grace and so many tokens of the world Look upon his meetings his discourses of edifying are so scarce and of the world are so copious I will bear him in record he is a worldling Were we zealous for God there would be divers signs and expressions of our zeal unto God Saint Paul when he would make it plain to the Corinthians that he was an Apostle to them he tels them truly the signs of an Apostle were wrought among you 2 Cor. 12. 12. If we were zealous for God ye might answer Truly the signs of true zelots are wrought among us ye that professe Christ what signs of true zelots are there in you if your brethren be secure and grown-dull do ye labour to quicken them If the Gospel do not thrive do ye labour to further it if grace be little stirring in the Parish does Heaven ring with your groans and your prayers if zeal were existent among you it would be notable and remarkable among you we might say I bear you record it is so nay the wicked without would observe it we bear them record they keep a great stir about heaven our lives would convince them May be they would hate us and reproach us the more but this is certain our lives would convince them as Christ's did the Centurion doubtlesse this is a righteous man Luk. 23. 47. So your lives would convince all their consciences doubtlesse they are strict men doubtlesse they are humble and meek and religious Thus it would be were we zealous But if our religion be not notable hardly notable to our selves we can hardly tell whether we have true faith and repentance and zeal at all yea or no much

A TREATISE OF THE AFFECTIONS OR The Souls Pulse Whereby a Christian may know whether he be living or dying Together With a lively description of their Nature Signs and Symptomes As also directing men to the right use and ordering of them By that Reverend and faithfull Minister of Gods Word M. William Fenner sometimes Fellow of Pembroke-Hall and late Rector of Rochford in Essex Finished by himself DEUT. 6. 5. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might LONDON Printed by A. M. for J. Rothwell at the Sign of the Sun and Fountain in Pauls-Church-yard near the little North-door 1650. To the Reader GOd made man as all things else for himself Gods glory is the end for which man was made the fruition of God is the happinesse to which he was appointed that he might be subservient to this end and obtain this happinesse he bestowed on him a reasonable soul consisting of an understanding and a will that by the one he might contemplate and behold the beauty of the Lord by the other he might embrace him The understanding as the eye of the soul to discern truth the will as the feet of the soul to carry it to good The understanding though furnished with excellent knowledge in things naturall was chiefly enriched with the knowledge of God the first Truth the will though let out to the desire of good naturall was especially enamored with God the chiefest good and whilest these faculties continued in those postures man continued in the happy and holy condition of his primaeve creation the corruption and misery of the soul is the aversion of these faculties from this object the corrupâ—ion of the understanding the ignorance of God the corruption of the will the abhorring of God man lost not his faculties by his fall but their integrity he hath an understanding still but in regard of heavenly things blinde and vain quick-sighted in other things he hath a will still but averse from God and pursuing with eagernesse things terrene the reparation of the soul is the resetling of these faculties on their proper objects and this is that which is required My son give me thy heart give me thy understanding to know me give me thy will to cleave to me by loving and fearing me by delighting and hoping in me These acts of loving fearing c. commonly called by the name of Affections I speak with submission to better judgements are only the motions of the will by which it goeth forth to the embracing of its object which is Good which considered in the general nature is loved considered as in the fruition is delighted in considered in the future as attainable if with ease is desired if with difficulty is hoped for If the will or these Affections be fixed on their proper object there is no danger in the excesse God cannot be loved or feared c. overmuch the only danger in them is either in misplacing upon a wrong object or their loose adhering to the right both these the Apostle rectifies Be not drunk with Wine in which is excesse but be filled with the Spirit Covet the best gifts Thus Christ invites his Church Drink ye be drunk O my beloved This drunkennesse saith Ambrose makes men sober And this the subject of this ensuing Discourse published for thy benefit Reade consider pray and the Lord give thee understanding to conceive of it and a will to conform unto it The Table THe right use and ordering of the Affections Page 1. Doctr. A naturall man cannot set his affections on God or upon things above 3 What the affections are ibid. 1 They are motions ibid. 2 They are motions of the will 4 3 They are forcible motions of the heart 5 4 They are sensible motions 6 5 They are according to the apprehensions of good and evill 7 Reasons 1 They are the wings of the soul ibid. 2 They are the inclination of the soul 8 3 They are the passion of the soul 9 4 They are the perturbation of the soul 11 Nine degrees wherein the affections may be wrought on In 5. of them a carnall man may have his affections wrought on but in the last four he cannot 13 1 The heart is enticed by them ibid. 2 The heart is somewhat touched therewith 14 3 The heart is somewhat bowed by them ibid. 4 The heart is stolen away with them 15 5 The heart is inflamed upon them ibid. 6 The heart is overturned from what it was 16 7 That the heart be engaged for God 17 8 The heart is glued to a thing by them ibid. 9 The heart may be quite given up to the thing it affects 18 Affections of the wicked cannot be set on Christ but may be raised towards Christ ibid. Proved by five Arguments 1 By the sparks of right reason ibid. 2 By the knowledge out of the Word 19 3 By knowledge and conscience quickned 20 4 By the horrour of their estate 21 5 By self-love 21 Affections may work the wicked to do some speciall duties as appears in five instances 27 Fourth Reason though a carnal mans affections be wrought on yet they are not kindely wrought on 28 First they are not 1 kindely 2 judiciously 3 regularly 4 universally Examine whether your affections are right or no 31 Demonstrated by four signs ibid. It stands us infinitely in hand to have our affections set right proved by eight arguments 35 It is a Christians duty to set his affections on God two reasons 45 The necessity of it for three Reasons ibid. All the good of the creature is not thy good proved by 4 arguments 48 It is best to set our affections on God for 3. reasons 52 Vse It is a blessing to have affections 54 Affections not sinfull for three reasons ibid. Affections are necessary and why 57 Four impediments our affections are not set on God 62 Two grounds to set our affections on God 67 Means to set our affections on God 69 Means to get up the bottom of the affections 85 Ministers must labour to stir up the affections of the hearers 90 How a Minister must stir up affections 95 It is a great sinne to set our affections on earth proved by 4. arguments 105 The degrees of the affections ibid. The extremity of the affections is zeal 118 Zeal what it is in five demonstrations ibid. Zeal is due only to God for five reasons 122 God demands the zeal of the affections 127 Very dangerous to deny God the zeal of the affections in holy duties 132 It is a lamentable condition we are in when our affections run contrary to God by eight arguments ibid. Seven signs whether the zeal of our affections be set on God 145 Zeal cannot abide any sin 147 Not in any person childe wife rich c. ibid Five means to make us zealous 170 Be exhorted to be zealous against thy worst enemies Sin Satan c. ib. Without zeal

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