Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	good_a	know_v	1,164	5	3.7864	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08025	Iacob's ladder consisting of fifteene degrees or ascents to the knowledge of God by the consideration of his creatures and attributes.; De ascensione mentis in Deum per scalas rerum creatorum opusculum. English	Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621.; Isaacson, Henry, 1581-1654, attributed name.; H. I., fl. 1638.; Marshall, William, fl. 1617-1650, engraver.	1638 (1638)	STC 1839.5; ESTC S122555	138,468	472

thereby a knowing and consequently a love and service of him is necessarily required of us That it is commanded as a speciall duty appeares by many places in holy writ of which I will select a few Seek the LORD and his strength seeke his face continually and Set your hearts and your soules to seeke the LORD your GOD. And GOD himselfe by the Prophet Amos Seeke ye me and live Secondly it was ever the counsaile of GODS Prophets and servants as of King David to his Sonne Know thou the GOD of thy Fathers c. If thou seek him he will be found of thee He adviseth him to know him by seeking him The same King gives the same counsaile to his Princes as also to his Quire and Church-men in the two places before mentioned to shew that neither Prince Nobility nor Clergy are exempt from this duty Againe it hath alwaies bin the practise of Godly Princes and others King Iehosaphat set himselfe to seek the LORD King Hezekiah prayed for those that prepared their whole heart to seeke the LORD King Iosiah when he was yet a child began to seeke after the GOD of David his Father It was also the fame King Davids practise For when GOD said Seeke my race he answers presently Thy face LORD will I seeke And in another place I have set GOD alwaies before me And surely not without reason was this duty either câ—mmanded counsailed or practised for there is a promise of reward annexed we shall not lose our labour but receive much good in seeking to know him In the Booke of Deuteronomie GOD promiseth not onely to be found of them that seeke him but to deliver them from misery and heape blessings upon them King David found by experience that GOD never failed them that seeke him And seeke ye after GOD saith he and your soule shall live And GOD himselfe by the Prophet Esay I said not in vaine to the seed of Jacob Seeke ye me And lastly not to trouble you with many The LORD is good to the soule that seeketh him saith the Prophet Ieremie Lastly it is the end for which Man was created St. Paul after he had beaten much upon the point that a GOD was to be sought out whom men should worship and had made it plaine by the creation of all things who that GOD was came to the end of Mans creation which was to seeke him Man being created for that purpose and end adding that it would be no great labour to find him as being not farre from every one of us He then which shal be negligent in this duty is not worthy of his creation and deserves not to live it being a most absurd and undecent thing for a Manto be ignorant of his Creator having recerved from him the guift of understanding and made capable to know him We see that Rivers naturally returne to the Sea whence they come and all things elso to their first being Wherefore then should not Man returne in his thoughts and desires to GOD who-gave him his being and why should his heart be as rest till be returne to him considering as I said that he made the understanding whereby he might know him the memory that he might ever be mindfull of him and the will ever to love him And now since we have in some sort seene that it is a duty enjoyned by GOD to seeke him that it hath beene the counsaile and practise of many holy Kings and Prophets that we shall not lose our labour but receive benefit by our seeking and lastly that it is the onely end for which we were created let us take a further view how we may so seeke that we may find and know him To the due performance of which act we must observe these cautions 1 That we prepare our hearts carefully and diligently to seeke 2 That we seeke him in sincerity and simplicity without hypocrisie 3 That we be humble and not curious seekers 4 That we seek him in Faith without wavering 5 That wee be earnest and zealous and not cold or luke-warme seekers This carefull preparation of the heart hath ever been commended as most necessary before the undertaking of any pious act and indeed is the foundation and first degree to this seeking Iehosaphat prepared his heart to seeke the LORD as you have seene Iothan became mighty because he prepared his waies And S. Ieâ—ome saith that purgandus est animus ut perspicere illam lucem valeat a man shall never be able to see the clearenesse and beauty of that light if he first prepare not nor fit himselfe before-hand if hee seeke him not in due order It was the Wisemans advice to seeke GOD in simplicity of heart and it is the Pure in heart that shall see GOD. as our Saviâ—â—r speakes The Sun beames shâ—ne brightest upon a cleare glasse and in a cleane heart the beames of Divine grace shine most The uncleane shall not see GOD saith the Apostle Saint Ierome calls the humble Man DEI Templum the Temple or habitation of GOD. He shall not onely see GOD but GOD will abide with him GOD giveth grace to the humble And CHRIST himselfe while he was conversant upon Earth delighted not in great or proud company but chose fishermen to converse with and the Centurions non sum dignus with the Publicans humble confession pleased him more then all the proud vaunts of the Scribes and Pharises He desires not but abhorres to be looked on with curious and prying eyes and therefore St. Augustine writing against the Manichees saith and his counsaile is Compescat se humana temeritas id quod non est non quaerat ne illud quod est inveniat after the fearfull example of Vzza Faith is the beginning of cleaving to GOD saith the Sonne of Syrach And Fides humanae salutis initium saith St. Augustine For by it we understand what soever is necessary for us to know concerning GOD. Now that there is a GOD some Deity all people even the Heathen that had their intellectualls held as a maxime Hee in the Psalme that said there was no GOD said it but in his heart was not so impudent as to speake it out and yet for his thought onely had the brand of a foole This Faith St. Augustine saith Valet ad cognitionem DEI non tanquam omnino incogniti sed quÃ² cognoscatur manifestius And Si quis hic non ambulaverit per Fidem non perveniet ad speciem beatae visionis By it the children of light are distinguished from those of darknesse and per ipsam discitur veritatis scientia et percipitur cognitio Divinitatis By it the knowledge of the truth is learned and of the Divinity perceived Lastly zeale love and hearty affection is of all vertues the clearest sighted and will see GOD soonest For it is the affection to a

thing that drawes a mans desire to see it And yet this vertue naturally depends upon the former of Faith For if Faith be wavering love and affection is soone cool'd Fall from the one and fall from the other quickly For no Man can affect or love that which he beleeves not to be But yet this vertue is so necessary as that without it none can ever attaine to the sight of GOD. St. Augustine saith QuantÃ² flagrantius DEUM diligimus tantÃ³ certius sereniusque videamus We shall see GOD the surer and more perspicuously by how much the greater our zeale affâ—ction and love is to him And being thus prepared and fitted with these qualities we must seeke him as the Prophet counsaileth while he may be found Wee must doe it in due time that is while we are in this vale of misery we must seeke and apply our selves to see and know him as much and as soon as we may here that we may see him face to face to our comfort as he is hereafter Time is first either past and that is not we cannot make use of that Secondly or to come and that we know not whether we shall have it to use or no it is onely in GODS power Thirdly or it is present and that we must lay hold of and make use of it Therefore in what condition of what age soever thou art seek the LORD and that instantly And if thou shalt take hold of this time with this preparation no doubt but GOD will be favourable to thee and thou shalt see his face with joy Thou shalt finde him if thou seeke him and the rather if thou doe it early with David or with King Iosias while thou art yet a child and finding him thou shalt know him and being come to the knowledge of greatnesse and goodnesse thou shalt certainly love him which is the chiefe duty he requires of thee And now give me leave to offer to your view a generation that have neither eyes nor hearts aright and with Esay Let me bring forth the blind that have eyes that is to say such as have their sight yet wander like Jeremies blind men and grope at noone day with those in Deuteronomie That have eyes and see not have understanding but make not true use of it for which GOD gave it but it is darkned as St. Paul saith because of the hardnesse of their heart Among which I will set before you the chiefe Woâ—ldlings Ambitious Selfe-lovers Rebellious Covetous and Idle All which sorts of people as I said before have filmes before their eyes that hinder their sight and seeking The love of this World in generall doth so blind the eyes of men that worldlings cannot distinguish betweene good and evill they are not able have neither power nor time to see the true GOD. For the World being once fixed in their hearts they cannot find out the things which GOD made from the beginning that is they cannot think of their Creator And as St. Paul speaketh The God of the World hath blinded their eyes least the light of the glorious Gospell should shine to â—hem and therefore in another place he calls it the darknesse of the World It was this love of the World that caused Demas to for sake St. Paul And St. Iohn affirmes plainely that he which loveth the World hath not the love of GOD in him and therefore neither can nor desires to see him Againe the World as a false glasse deceives the sight it 's a very hypocrite promiseth faire but beleeve it not rather feare the reward of its service for breve est quod delectat aeternum quod cruciat It is impossible to looke to Heaven with one eye and to the Earth with the other It was the dung of a Sparrow or Swallow that deprived Tobias of his sight and the Apostle calls the things of the world Terrena stercora and therefore while we dote on this world and the dung there of falls upon our sight we may be justly reputed blind we grope for the wall like the blind and grope as if we had no eyes we may apply that to our selves which David did unto himselfe The light of our eyes is gone from us while we are in this estate we shall never see God The filme of preferment much darkens the sight and the smoke of honour is so prejudicious to the eyes that it hinders men from the sight of their Creator For though they carrie their eyes loftily yet look they not so high as they should the myst of ambition is so thick before their eyes and the Sun-beames of honour so dazles them that in comparison of a true and cleare sight these may also bee justly reckoned among the blinde Not much unlike to the Ambitious is the Selfe-lover proud and vaine-glorious he is also blind for his eves his sight is wholly reversed and turned inward The Pharisee lost his sight by this vanity and so did Nabuchadonozor and the Angels their blessed vision The proud have not so much as a thought of GOD much lesse a desire to see him but all their desire is to see themselves and that so long in the burning glasse of selfe conceit that in the end they lose their sight And this disease of the eyes begets another worse then the former namely Rebellion For the proud thinks none better then himselfe presently with pharaoh saies Who is the LORD The vice of pride makes the heart rebellious as Ieremy speakes and while a man is in rebellion he never desires to see his Prince It so hardens the heart that it can receive no impression of goodnesse but their eyes are as it were set in their heads as it is said of Ahia in another case They have eyes but see not as Ieremy saith in the same Chapter and as our Saviour seeing they shall see and not perceive because they have closed their eyes And this is that blindnesse of heart which the Apostle St Paul meanes For indeed the cause of this blindnesse is as of all other evills the heart it being to the soule as the eye to the body For the eye is but as a conduit or channell through whose optiques all good or bad desires passe to the heart Riches are as great an eye-sore as any of the former for the eye of the covetous is ever fixed upon a wrong object Avarus est caecus The covetous Man is blind saith St. Augustine and therefore not without cause did our Saviour bid men to be ware of covetousnesse For these terrena stercora of riches the mucke of the World blind the eyes even of the wise they divert the eyes of the mind from seeing GOD. The Prodigall having his porâ—ion went from his Father Place â—â— looking-glasse upward and you shall see Heaven but downward â—nd the Earth is in your sight â—t is not wealth but poverty

Essentia Dej Omnipotentia Dej Iustitia Dej Sapientia Theorica Dej Sapientia practica Dej Misericordia Dej Angeli AÃªr SOL. Luna Stellae Ignis Aqua Mundus Terra Anima Hominis Homo IACOB'S LADDER Consisting of fifteene Degrees or Ascents to the knowledge of GOD by the Consideration of His Creatures and Attributes 1638. LONDON Printed for Henry Seile and are to be sould at the Tigres-head against St. Dunstans Church in fleetstreet Will Marshall sculpâ—it To the Christian READER IT is the receivedopinion of all that of all the creatures which GOD the Soveraigne Creator made from the beginning â—one was created by him more noble and excellent next to the Angels then Man and that for his sake all things were made as Heaven Earth Sea and all that â—re in them yea that the Angelsâ—hemselves â—hemselves and Principalitiesâ—ere â—ere ordayned to be subservient â—o him But Man being so richly enâ—owed and tyed to his maker in â—o greater bonds then benefits and blessings became rebellious and unthankfull to his so liber all Benefactor and not duely understanding his dignity and excellencie nor satisfied with such extraordinary favours out of those things from which he should have taken occasion to love GOD his Maker extracted that matter which produced his treason and affecting no lesse then a Deity rebelled and brake the commands of his Creator for which he was justly expelled Paradise and deprived of that honour which he formerly possessed and is now compared to the Beasts that perish This was a wofull Metamorphosis an unhappy change from the best to become the worst oâ— Creatures and that so sodainly Nor was this the worst of hiâ— misery for by his fall the wholâ— masse of Man-kinde his posterity became so corrupt as thaâ— the Devill excepted Man waâ— the most miserable of all other creatures by nature fraile and weake headlong in affections tormented with cares and anxieties mad in desires blind in understanding weake in will corrupt in memory obnoxious to all diseases miseries and troubles and lastly liable to infernall punishment and not without just cause for he which became a companion with the Devill in sinne was worthily made his associate in sufferings Now Man being thus wretched and miserable by incurring GODS high displeasure it pleased the same most good and gracious GOD not perpetually to looke upon the injury done to his high Majestie but to compassionate his misery and rather pittying his error then desiring revenge determined to repayre his wofull condition and to reconcile him to himselfe But what tongue or pen is sufficient to expresse the manner of this attonement Nay who can conceive what it was that wrought this reconciliation Surely nothing but his owne meore compassion and that by such a way as may breed astonishment in the most sencelesse heart By His Sonne His onely Sonne CHRIST JESUS GOD and Man brought he this great worke to passe who made such a peace betweene thâ— Creator and Man such an agreement or pacification as that he not onely pardoned the offence but received the delinquent to grace making him one and the same with himselfe by the bond of love And as we are infinitely indebted for this high benefit in generall so are we no lesse obliged to him for the manner of our Redemption then for the Redemption it selfe For there were many wayes whereby he might have saved us without labour without price yet so wonderfull was his bounty to us so great his goodnesse and love that he would have it wrought by the infinite paines and sorrowes even to the losse of the dearest blood and life of His onely Sonne and that by the shamefull Death of the Crosse and all this I say for the love of us without benefit to himselfe For as it is in Job What profiteth it thee and what avayleth it me if thou sinnest If thou sinnest what canst thou doe unto him If thou be righteous what givest thou unto him or what receiveth he at thy hands that is What prejudice could GOD receive by our evill or what benefit by our good For he is nothing the worse if men blaspheme him nor the better if they praise him It was His love then to us and nothing else which repayred our miserable condition This love therefore requires love againe the love of the Creator the love of the Creature Certainly in diverse respects we are bound infinitely to him For our Creation for our Preservation for our Redemption and indeed for so many inestimable blessings as cannot be conceived much lesse expressed What great matter then is required of us when we are onely injoyned to require this love with love We should and ought to imitate a fertile Field or piece of ground which renders much more seed then it receiveth but GOD helpe us poore miserable creatures if this were exacted of us we should come farre short of this retribution Why yet if for the infirmity of our natures while we live in this pilgrimage we cannot doe that which we should yet let uâ— doe what we may Without question love him we may nay love him we must if ever we intend to take the benefit of his Sonnes passion But thou wiltsay how shall I love him that I know not if I knew him I would love him with all my heart with all the affections of my mind and soule Surely this is no difficult worke For GOD himselfe hath made us capable of the knowledge of him and therfore he knowing our capacity sufficient for that act hath commanded our performance of it and that by seeking him No man can come to the knowledge of anything but by paines and labour and the more sublime that is of which we are ignorant the more paines the more labour it will cost before the knowledge of it be attained And certainely GOD being the most excellent object the worthiest of all other our knowledge let us not spare any paines any travaile to possesse our selves of it that knowing we may love him which is a duty chiefly expected from us for all the unvaluable benefits we have and continually doe receive from him Now that in the search or seeking after this knowledge We grope not as blind men of whom holy Iob and the Prophet Esay speake nor that we gaze not gazing being an Act so contrary to seeking as that it was not onely condemned by the Angels in the Acts of the Apostles but forbidden by GOD himselfe gazers being for the most part a sort of people desirous onely of new fangles and novelties and no setled searchers or seekers It will not be amisse by prescribing some rules of seeking to take away filmes from the eyes of the former and to strengthen the sight of the other that so they may be the better enabled to proceed in their search But before we come to the directions we will looke a little into the necessity of this duty that we may understand that a seeking and

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