Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	lord_n	sin_n	12,811	5	4.4697	3	true

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

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

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

yea thâ—â— not satisfaction thereof in any earthly thing whatsoeuer doth plainely euidence that there is some further happinesse to content the same yet seeing this Light serueth onely to make inexcusable as appeareth by the contrary practise of men to their knowledge therefore hath it beene iustly giuen vp to such dotages and blockish imaginations which though they crosse euen naturall light yet they may serue to the satisfaction of the flesh that so enioying herein a shew of happinesse they might be preuented of the search of â—he true happinesse which â—oncernes the Life to â—ome And hence arose these â—â—range and contrarie Oâ—inions concerning the Affections according to â—hose diuers Models and â—deas of happinesse which â—he wise men of the world â—â—amed to themselues For whereas the Stoikes placed â—heir happinesse in such a â—ind of tranquilitie and â—eace of the mind which â—ight rather be senselesse â—f euill then sensible of any â—ood because they had no â—se nor experience of Grace to the subduing of â—heir affections and ordeâ—ing them to the true obâ—ects and ends therefore in their carnall wisedome they coniected such a kind of senselesse happinesse as might be free from all affections As esteeming them to be no better then Perturbations tending to disturbe the peace of their minds that so they might put out that light of conscience expressed in the Affections and accusing them of Enill whereby they were bound to the punishment of another life and so thereby confirme their imaginarie happinesse in the things of this life VVherein though they did not obscurely discouer their notion of the soules immortalitie in that they laboured hereby to preuent that vse of conscience which conuinced the same by the sense of future punishment due thereto so herein also did they plainely proue the wisedome of the flesh to be enmitie against God their owne saluation in that they placed happinesse in such a benummed and senselesse an estate which of all other was farthest from true happinesse as hauing no feeling nor comfort thereof and by it sense lessenes in euill prooued necessarily the high way to most certaine condemnation as seruing to make vp the measure of sinne And like vnto these is the conceit of the Libertines who mis-conceiuing the poweâ— and application of Christ as if he came to take away onely the sense of sinne and not the power and guilt of it doe therefore hereby measure their interest in Christ that they are senselesse in sinne commit it most greedily without any remorse and wallow most securely and desperately therein Thus as the Stoike and Libertine placed their happinesse in meere stupiditie and blockishnesse so the Epicure on the contrary placing happinesse in the sense and in such things as might best affect the same for the enioying of present delight and carâ—all appetite as esteeming it no happinesse which is â—ot by sense enioyed â—onceiued therefore so â—nely of the soule that it â—erued onely as salt to keepe the body from puâ—rifying and make it senâ—ible of delight and so â—oncluded of the Affectiâ—ns as to be onely the efâ—ects of the Complexions â—nd Humors of the body â—eruing onely to expresse â—heir naturall inclinations â—nd operations to the saâ—isfying of the Flesh Wherein as they plainely discouered their estranging from the life of God through the ignorance that was in them in their confining their Affections to ã€ˆâ—Šã€‰ carnall and senselesse paâ—â— of nature I meane thâ— body separated from thâ— soule whereby they vâ—terly excluded themselueâ— from all true notion oâ— the Deitie from all truâ— fellowship with Him which is onely attayneâ— by the Mind and Affectâ—ons thereof so in thiâ— their prostituting of thesâ— noble affects of the diuinâ— soule to the guide lurâ— of corruptible flesh eueâ— wherein they seemed tâ— bee wise they becamâ— fooles coÌ„founding themselues in their owne imaginations and ouerthrowing that sensuall happinesse which they fancied herein For whereas they placed their chiefe happinesse in the sense feeling of carnall delights Let vs â—at and drinke for to morâ—ow we shall die they did vtterly depriue themselues of that which they most aymed at namely â—o enioy the sense comâ—ort of these sensuall meanes in that they deriâ—ed and placed these affections only from and in â—he complexions and huâ—ours which of themselues are altogether void of sense and appetite Wherein as they altogeâ—her bewrayed their ignoâ—ance of the true happiâ—esse and so iustly depriâ—ed themselues thereof in that they placed it onely in the enioying of sucâ— corruptible things which end with this life so howsoeuer their mayne ayme herein was that by imputing these perturbations to complexions and humours they might hereby conclude a determining of sinnâ— with this life and so aâ— hope of the determining ã€ˆâ—Šã€‰ punishment seeing these affections ending heere the other which proceedeâ— therefrom must necessarily end also or else seeing these humours are imâ—patible senselesse c. therefore sinne proceeding hereof must needeâ— be a meere priuation a nullitie c. Yet as herein they discouered themselues to be without God and so without hope of the life of Glorie so hereby they made vp more speedily the measure of their sinne and so were led like fooles vnto the Stocks and Oxen to the Shambles Wherein that they might make vp the measure of their damnation Behold herein a further delusion of the Sadduces imagining that these carnall Affections shal accompanie vs to Heauen that the Happinesse thereof consists onely in satisfying our carnall appetites that so we need not make scruple of them nay that we may giue the bridle most freely vnto them as beeing the next way to haue an Heauen vppon Earth to prepare our selues on Earth vnto Heauen Thus the Wisdome of the Flesh as it is enmitie against God so it iustly proues iâ— owne confusion And therefore it being apparant by that which hath beene said before that our Affections cannot proceed immediately from the Complexions or Humours but from the Diuine Spirit these grounds may be further added by way of conclusion for the confirmation hereof As first that the Affections in wicked Men euen in the best complexions and temper of the body euen when they are furthered with all outward contentments to the satisfying of the flesh as in the best measure of health and outward prosperitie are then most vile outragious Whether wee consider such Affections as concerne the acting of sinne as appeares in the pursuit of our Lust Reuenge or such like or take notice of such as concerne the punishment thereof as Feare Horror and the like As appeared in Belshazzâ—r in the midst of his greatest riot and pompous Excesse Which plainely argues that they follow the temper of the Minde and not the condition of the Body As also on the other side the Affections of the godly in the worst constitution and condition of the Body and Outward Estate are yet notwithstanding by the grace of God ruling in the

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