Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	son_n	truth_n	10,353	5	5.9792	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

and died for our offences and was raised againe for our iustification Amen A MEDITATION on PROVERBS 3.11 12. My Sonne despise not the chastening of the Lord neither be weary of his correction For whom the Lord loueth he correcteth euen as a father the sonne in whom he delighteth OVerwhelmed with griefe in my flesh oppressed with astonishment in my spirit with sorrow in my soule in danger to yeeld my selfe vnto the words of the vnaduised who vpon the redoubling of such rude blowes did murmure about me Where is now his God that God whom he did call vpon so oft my selfe to mutter between my teeth where are indeed those infinite bounties And wherefore hast thou sued mee as an aduersary hast made me a But to thy most rough arrowes I heare the wise man mildly saying My sonne despise not the chastening of the Lord neither be weary of his correction For whom the Lord loueth hee correcteth euen as a father the sonne in whom hee delighteth At this word I breathe a little and come by little little to my selfe this word as good strong Vinegar comforts my spirits restores my pulse brings me out of sounding restores life to my soule one drop of this soure sweet liquor on my tongue baked with griefe refresheth it changeth its blacknesse yea its language Why then began I to say to my soule this despaire will it change into hope From a Iudge O Lord whom I did dread thee and an angry Iudge shal I feele thee as a Father a louing Father shall it be then true that these rude chastisements are to mee signes of thy loue seales of mine adoption the earnest of my saluation and first-fruits of thy grace Therefore will I hold this liquor in my palate gargarise my mouth therewith that it may penetrate my heart go to the bottome of my soule for when men are afflicted it is from Gods hand in this hand will he be heard with this hand he speaketh And these afflictions are chastisements to his owne though punishments to others with the same hand he doth afflict them and heale them with the same rod he beats them downe and raiseth them vp beats downe the flesh raiseth the soule If you behold the wound its opening and the bloud he drawes from vs he seemes not much differing from an enemy if his soft hand if his tender affection if his wholesome intention seeing hee is thy Creator thy Redeemer how much doth he exceed any Surgeon be he neuer so much thy friend yea any father whatsoeuer And it is alwaies a great point for vs to consider that our afflictions come from God make a part of his prouidence For to omit that the creature ought to yeeld to the whole and soueraigne power of the Creator we doe yeeld so much to the power of a Prince and that without reply All-wise and iust that he is can he doe any thing either without reason or without iustice and are they not therefore either trials of our faith or chastisements of our sins yea all good that he is a louer of his creature can he doe ought but in goodnes in mercy which surpasseth all his works to the edificatioÌ„ therefore of his Church to our owne saluation for our profit saith the Apostle a Heb. 12.10 that we may be made partakers of his holinesse wee may profit in holinesse we may walke from faith to faith from obedience to obedience My son then saith the wise man despise not the chastening of the Lord. The wise man wise from elsewhere than from flesh and bloud inspired truly from God in this matter who teacheth vs here as his children and seeing that he is inspired from God God by his mouth teacheth vs as children of God Despise not saith he and who can despise this discipline as well may he ward his thunderbolts Who can be exempted from them decline his iurisdiction or eschew his censure It is therefore as much as if hee should say vndergoe it willingly take it in good part suppose it to be a lesson which he giues thee in his Schoole The slaue flies before his Master who feares more the scourge than his anger Doe not thou doe so childe that thou art feare more his anger than his rod feare more thy sin the cause of his anger than his anger it selfe But if he sheweth thee his rod humble thy selfe kisse it yea adore it A dore in thy God his benignity who daignes to visit thee whether in chastisement or in triall alwaies finds in thee too much matter of chastisement Tell him with Dauid b Psal 23.4 Thy rod and thy staffe they comfort me If he strike thee if hee cast a stone at thee he is thy shepheard thou wentst astray he sets thee in the way and therefore the wise man calls it discipline not punishment Discipline because by these afflictions hee keepes thee to schoole hee conformes thy motioÌ„s thy actions to his holy word A discipline surely in his intention how rough soeuer it seemeth to thee because it tends wholly to thy instruction not to thy destruction A discipline also on thy part in its effect if thou takest well thy chastisement doest amend and returne more and more vnto him Take it therefore in good part husband it well for he addeth neither be weary of his correction Not onely despise it not but vndergoe it not for once but often if he redouble if he return often to it be not weary of it But truly who is not weary of the mildest reprehensions of his best friends and whose eares and head are not broken therewith Why then when God redoubleth his blowes on men and that with so heauie a hand who can subsist I but attend with patience and be not weary thereof Certes we haue the same reason both to suffer this chastisement to perseuere in this patience if we consider that it is God who continues it all iust all wise he doth it for our good who is all goodnesse all mercy And seeing we doe not complaine of the Physitian who purgeth vs at seuerall times nor of the Surgion who searcheth the wound and that ofteÌ„ in a day though it be neuer without paine yea smarting paine when God dresseth our sinne an obstinate euill a mortall plague cleauing to our spirits yea to our marrow shall wee complaine if hee resumes the Launcer presseth the venome out applies at diuers times the searing iron or the cautere according as the vlcer threatens an issue or that the humour inciteth it selfe against the cataplasme according as we are and he knoweth vs redoubleth his visitation either with the Launcet or the Dose Be not therefore weary when the Lord doth correct thee why then what shall wee doe accustome our selues to Gods rod become lumpish or vnsensible But on the contrary God will haue thee to feele him to vnderstand him feele his blowes know the cause thereof feele thy selfe by them and woe vnto him that rouseth

saith he shall giue to drinke vnto one of these little ones a cup of cold water onely in the name of a Disciple verily I say vnto you he shall in no wise lose his reward Wilt thou now therfore see if in good earnest thou hast learned Christ crucified repeat thy lesson examine thy selfe what wouldst thou iudge of a neighbour who being nothing beholding to thee should take thee out of prison preserue thee froÌ„ danger of death and that by the death of his onely Sonne how wouldest thou thinke thy selfe beholding to him or what wouldest thou not doe for him wouldest thou spare thy selfe God therefore to whom already thou owest what thou art by creation infinitely offended with thy rebellions since thou wert to redeeme thee from hell from eternall death giues his eternall Sonne to the ignominie of the Crosse for thee And behold how this comparison is without comparison betweene God and man the Creatour and the creature betweene him that is offended and him to whom nothing is owing between hell and prison eternall death and temporall the eternall Sonne of God and the sonne of an ordinary man what proportion betweene good and euill the infinite and the finite the eternall and the feeble all and nothing Notwithstanding art thou called to suffer for the Name of God for Christs quarrell thou refusest him the life which thou holdest of him which thou retainest by none but by him this life miserable man that thou art in exchange whereof he imparts vnto thee life euerlasting Naythou repinest to hazaro I know not what goods to lose the least of thy plesures coÌ„moduies which shouldst and euery day thou dost it for a friend seeke all occasions by them if thou couldst to testifie thy gratitude with the price of thy bloud redeemed with his bloud And dost thou know then that Christ hath been crucified for thee this knowledge hath it made no impression in thy soule no not in thy skinne that thou darest not auow it whereof thou hast either feare or shame And if thou knowest it art thou not the worse for it or to interpret it more mildly is it not true thou dost not know it that it is but a heare-say to thee But it may be this lesson is too high for thee Some man therefore hath redeemed thee from prison by his Sonne hath saued thee both froÌ„ the guilt and punishment If thou hast not the heart and courage to die for him at least surely thou shouldst haue the hart and desire to liue to doe him good Yea what is there that thou wouldest not doe euen for those that belong to him for the least of them if thou didst meet them And thou seest the brethren of Christ his owne members freeze with cold faint with hunger at thy doore And dost thou withdraw thy selfe from thy flesh and from his wilt not know them Art thou thy selfe then a member of Christ insensible of his paines and dost thou know Iesus crucified his loue towards thee that hast none towards his owne and canst thou number thy selfe amongst those of whom the Apostle speaketh Å¿ 2 Cor. 8.9 Yee know the grace of our Lord Iesus Christ that though hee was rich yet for your sakes he became poore that ye through his pouerty might be rich who in thy riches sufferest his poore members to die therefore remember that which Saint Iohn saith t 1 Ioh. 3.14 He that loueth not his brother abideth in death And beleeue that thou dost not yet beleeue aright for how canst thou be passed from death to life or how canst thou say that u 1 Ioh. 4.20 thou louest God whoÌ„ thou hast not seene that louest not thy brother whom thou hast seene And how canst thou know or rather haue studied Christ crucified without knowing there his infinite charitie towards thee without being inflamed towards him to be so towards him and yet cold towards his brethren It may be thou hast better practised this knowledge in thy selfe hast in Christ crucified considered the horrour of thy sinne hereafter to walke not after the flesh but after the spirit to put on daily the new man and to put off the old man to conclude to liue to Christ who is dead for thee no more to the world no more to thy selfe Yea but whilst thou disputest and talkest Christ crucified thou dost abandon prostitute thy selfe more and more to thy vnsatiable lusts thou dost pollute this thy holy confessioÌ„ w th disordered profused words couÌ„tenance and actions yesterday in sin to day in scandal to day out of the termes of modesty and to morrow into those of impudencie So that the night that should adde knowledge vnto the night addes blasphemie and insolencie Know thou that thou art farre from knowing Christ crucified though thou beest learned And if thou hast knowne him thou hast forgot him looke to it lest he forget thee for the master of this knowledge saith Yee are x Rom. 7.4 become dead my brethren to the Law by the body of Christ that yee should bee married to another euen to him that is raised from the dead And wherefore that we should bring forth fruit vnto God that heretofore did bring forth fruit vnto death Neither is it enough to know y 1 Tim. 3.9 the mystery of faith wee must hold it in a pure conscience For z Luk. 11.28 blessed are they that heare the word of God and keepe it And therefore let vs boast neuer so much of this knowledge a Rom. 8.11 If the spirit of him that raised Iesus from the dead saith the Apostle dwell in you hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you He will be but a bad earnest though he dwell there though hee haue chose his mansion if we take pleasure to grieue him by our disorders And againe b Rom. 8.13 If you liue after the flesh yee shall die but if ye through the spirit doe mortifie the deeds of the body yee shall liue If on the other side we quench the spirit or drowne it in our pollutions the Apostle tels vs as he did the Ephesians c Ephes 4.20 21 22. Yee haue not so learned Christ if so be that yee haue heard him and haue beene taught by him as the truth is in Iesus that ye put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts But you are of the number of those d Ibi. v. 19. who being past feeling of paine of sinne giue themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse To know therefore Christ in this manner yea crucified will it not turne to our condemnation who take pleasure to crucifie him Therefore let vs not think that the Apostle said little when hee determined not to know any thing among the faithfull saue Iesus Christ and him crucified To know

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

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