Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	burn_v	great_a	time_n	3,594	5	3.3658	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49606	The mirrour which flatters not concerning the contempt of the world, or the meditation of death, of Philip King of Macedon, Saladine, Adrian, and Alexander the Great / by Le Sieur de la Serre ... ; transcribed English from the French, by T. Cary.; Miroir qui ne flatte point. English	La Serre, M. de (Jean-Puget), ca. 1600-1665.; Cary, T. (Thomas), b. 1605 or 6.	1658 (1658)	Wing L458; ESTC R15761	110,353	296

Ex. 38.8 to the end that those that should present themselves before his Altar might view themselves in thiâ— posture of Prayer O this excellent Mysterie Mortals it behooves you to view your selves in the Mirrour of your Ashes if you would have your vowes heard God hath taught us an excellent way of Prayer There is nothing assured in Life but its continuall Death Give us this day our daily bread But why O Lord teachest thou us not to ask thee our bread for to morrow as well as for to day O how good a reason is there hereof This is because that life hath no assurance of to morrow besides that it is an excesse of grace that we may be bold to crave of him the bread of our nourishment for all a whole day since every moment may be that of our Death Reader let this verity serve thee yet as a mirrour It is not sufficient to muse of the necessity of dying but to consider also that every hure may be our ast if thou would'st have thy praiers to pierce the heavens This is not all to know thy body is a Colosse of filth which is trail'd along from one place to another as it were by the last struggle of a Life alwaies languishing It behooves thee also to call to mind that every instant may terminate the course of thy troublesome carriere and that this sudden retreat constraines thee to bid Adieu for ever to all the things of the world which thou cherishedst most Thoughts only worthy of a noble spirit I have eaten Ashes as bread Psal 102.9 Cinerem tanquam panem manducabam saies the Royall Prophet but how is it possible I conceive his thought He entertained his soul with the remembrance of the Ashes of his body and this truth alone serv'd as object to his imagination for to satisfie the appetite of his Soul Lord give me both the same relish and desire to repast my selfe still thus A man to abase himselfe below that which he is being so poor a thing of nothing of dust and ashes in remembrancing my self alwaies that I am nothing else O sweet remembrance of my rottennesse since it steads me for eternall nourishment of my Soule O precious memorie of my Nothingnesse since able to satisfie the appetite of my heart Let this be the daily bread O Lord which thou hast taught me to ask thee to the end that all my desires together might be satiated with this dear nourishment I recollect my self in this digression Having diverse times mused of the imbecillity and weaknesse of man Si vitrei essemus minus casus timeremus S. Aug. I am constrain'd to cry out with St. Augustine What is there that can be more fraile in Nature If we were of Glasse pursues he our condition might therein be better for 2 Glasse carefully preserv'd There is nothing more brittle than glasse yet man is more may last long time and yet what pain soever man takes to preserve himself and under what shelter soever he shrowds himself for covert to the storm he breakes and is shattered of himself What reply you to these verities Great Princes Well may you now be atrogant The fragillity of glasse cannot admit of comparison with this of your nature what seat will you give to your greatnesse Man is fully miserable since his life is the source of his miseries and what foundation to your vanity when the wind alone of your sighs may shipwrack you upon the Sea of your own proper teares what surnames will you take upon you for to make you be mistaken That of Immortall would become you ill since every part of your body serves but as a But to the shafts of Death Invincible would also be no way proper A man may doe every thing with vertue without it nothing since upon the least touch of mishap you are more worthy of pity than capable of defence Would you be called Gods your Idolaters would immolate you to their own laughter Tread under foot your Crownes if rightly you will be crowned with them you only thus render your selves worthy of those honours Heaven cannot be acquired but by the misprize of earth which you misprize for Glory consists not in the possessing it but in the meriting and the onely means to obtain it is to pretend nothing at all to it How remarkeable is the custome of the Locrians at the Coronation of their Kings they burnt before them a handfull of Tow to represent unto them the instability of their grandeurs and the greedinesse of Time to destroy them In effect all the greatnesses of the Earth All the grandeur of Kings is but as the blaze of flaming tow are but as a bundlet of Tow and then when Darius would make of them his treasure Mis-hap set fire on them and reduced them into Cinders and when he had yet in his heart a desire to immortalize them a new fire seaz'd his intrals by the heat of thirst which burn'd him to the end to consume at once both the cause and the effect So true it is that the Glory of the world vanisheth away like Smoake Great Kings if you build a Throne of Majestie to the proof both against Time and Fortune He which esteems himselfe the least of all is the greatest lay its foundation upon that of your miseries Humility takes her rise in lowlinesse from the lowest footing when she makes her flight into the heavens O how admirable is the Humility of Saint Iohn Baptist They would give him titles of Soveraignty in taking him for the Messias but call to your Memory how with an ejaculation of Love and reverence he precipitates himself both with heart and thought into the Abysse of his own Nothingnesse Vox clamantis in deserto John 1.23 there to admire in all humility both Greatnesse Majesty in his Throne I am but a Voyce saies he which beat at the cares to enter into your hearts A Voyce which rustles in a moment and passes away at the same instant What Humility Is there any thing which is lesse any thing than a Voyce 'T is a puffe of wind which a fresh one carries I know not where since both lose themselves in the air after its never so little agitation Christus verbum Johannes vox with their gentle violence 'T is nothing in effect yet notwithstanding the proper name of this great Prophet They would elevate him John 1.27 and he abaseth himself so low that he would render himself invisible as a Voyce so much he feares to be taken for him whose shoe-latchet A Man is to be estimated in proportion to the under value he makes of himself he judgeth himself unworthy to unloose Lord what are we also but a little Wind enclosed in a handfull of Earth to what can one compare us without attributing us too much vanity True it is that we are the works of thy hands but all

which is not seen even to it selfe I will not say made of clay animated with mis-hap and metamorphosed anew into rottennesse but rather made by the proper hand of God animated by his bounty and redeemed by his Grace I wonder at this that they should call man a little world since the least of his thoughts is able to sign out it 's expansion beyond a thousand worlds Though he be made of clay the work manship is yet all divine True it is that he was made of Earth but the Master which hath made him having also drawn himself in the middle of his worke as did Phidias renders him more admirable than the Heavens One might also judge at first view that the greatest part of the creatures have many more Prerogatives than he But contrarily the heavens the Stars and all that nature hath most precions have in no sort correspondence or equivalence to his grandeurs let us see the proof on 't I grant that the Sea may make â— admire equally both it's vastnesse of Empire and efficacy of power the least teare of repentance which a Man sheds is a thousand times more admirable since it remounts even to the source of that grace which produc't it and consequently beyond the Heavens I grant that the Aire fils all The heart of man is so vast and spacious that God onely can fill it and its emense nature permits no vacuity through the whole universe The heart of man carries him far higher being never able to find satisfaction in it's desires if its ' Crearors-self though without measure be not its measure Let the Fire alwaies greedy and ambitious scale the heavens in apparence with continual action by the vain attempts of its ejaculations A man who loves God with all his heart lives upon earth in the same fashion as they live in heaven The least sparkle of the fire of divine love wherewith man may be enflamed is so pure and so noble that one cannot conceive an example of its perfection Suppose the transparent heavens have no matter than that of other for me and they render themselves thus wonderfull in their simplicity as in their course still equall and still continuall the spirit of man is infinitely more excellent in its nature and much more noble also in its actions since it workes without selt-motion but with a manner so divine that its thoughts carry it every where without change of state or place Bee it that the Sun all marvellous in himselfe The reason of man is a ray beaming from the Sun of Divinity and his effects produceth nothing but wonders The Sun of reason wherewith man is illuminate is wholly miraculous since it operates in a divine semblable manner the vertue of other creatures vegetable and sensitive is inseparably adjoyned also to the body of man Man hath some titles of Nobility to which the very Angels themselvs cannot pretend as its materiall Insomuch that he containes in a degree of eminence above all the creatures of the world more perfections himself alone then all they together have ever possessed And I shall well say more yet That Man hath certain puissances of disposition to elevate himself so high in his humility that the Angels shall be below him But if I shall yet moreover poize Man If man were again to be sold who could ransome him as he cost in the ballance of the Crosse of his Saviour and set him at the price of the blood wherewith he was redeemed which of the creatures or rather which of the angels will be so bold to dispute the preeminence Great Kings Remember then that you are Men but more admirable in your governments then the Sea in its vastnesse A man makes himself above all things if he undervalue them with us isprize Remember that you are Men but also capable to purifie the Ayre by one onely sigh though even that sigh be made of nothing else Remember that you are Men but a thousand thousand times yet more noble then the Fire since the Seraphins burn incessantly with those divine Fires wherewith your hearts may be enflamed Man is an abridgement rather of the marvels of heaven than of the miracles of earth Remember that you are Men but more perfect then the Heavens since they were not created but to pour upon your heads their benigne influences Remember that you are Men but more marvellous without comparison then the Sun since your Reason is a divine light which can never suffer Eclipse but by opposition from a volutary depravednesse Remember that you are Men but also destin'd to command over all other living creatures Remember that you are Men but also kneaded as it were by the hand of one All-powerfull If a max did often muse of the ends for which he was created he would therein set up his rest from all the inquietudes of the world formed after his Image and redeemed by his blood what can one say more Unto what a point of Glory hast thou then elevated me O sweet Saviour in abasing thy self even to the grave After thou hadst formed me of earth thou hast also taken the same form for to resomble me in all things Thou I say O my God whose infinite greatnesse cannot admit onely the very admiration of the Seraphins but through the Traverse of the Vail of their ordinary submissions What prodigie of bountie is this Cause me then O Lord if it please thee that I may estimate my self at the price which thou hast ransomed me for and that in such sort that I may live no more but in loving thee to die also one day of the same disposition Let me be humbly-haughty carrying the lineaments of thy resemblance that I may alwaies follow thee though not able to imitate thee This is that which I will continually implore thee for untill thou hast heard my vows I advow now The magnificence of man hath neither bounds nor limits since God is his end O Mercury Trymegistus that thou hast reason to publish that Man is a great miracle since God himself hath been willing to espouse his condition â— shew us in its miseries the miracles of his Love I confesse Pythagoras that thou hast had no lesse ground to maintain that Man was a mortall God Though a man still fade away he is yet a lively pourtray of immortality since except this sweet necessitie which subjects him to the Tombe he has a thousand qualities in him all immortall I should finally have been of advise with thee Plato then when thou preachedst every where All the creatures are admirable as the effects of a saveraign and independent cause but man has attributes of an unparalleld glory that Man was of the race of the Gods since a piece of work so rare and so perfect could not proceed but from a hand Omnipotent I mean this Rivelet of admiration could not proceed but from a source most adorable I am

of thy opinion Plotinus and henceforth will maintain every where with thee that Man is an abridgement of the wonders of the world The eight wonders of the world Since that all the Univers together was created but for his service and pleasure Say we yet moreover that those wonders of the world so renowned are but the works of his hands so that also the actions of his spirit in divine Contemplation can take their Rise above the Sun and beyond the heavens and this too now in the chains of its servitude Great Kings be it supposed that you are living pourtraits of Inconstancy Man flies away by little and little from one part of himself that he may entirely enter at once into himself The perfection of your Nature lies in this defect of you powers for this Vicissitude which God hath rendred inseparable to your condition is a pure grace oâ— his bounty since you wax old onely that you may be exempted from the tyranny of Ages since I say you die every moment onely to make acquisition of that immortality to which his love has destin'd you This defest of inconstancy is the perfection of man since he is changable to day to be no more so to morrow O happy Inconstancy if in changing without cease we approach the point of our soveraign felicity whose foundations are immoveable O dear Vicissitude â—rowling without intervall in the duâ—â— of our originall we approach bâ— little and little to those Age of glory which beyond all time assigne at our End the beginning of a better Carreere A man is onely happy in the perpetitall inconstancy of his condition O Glorioâ—â— Death since terminated at thâ—â— cruell instant which separates ã€ˆâ—Šã€‰ from Immortality It is true I confesse it again Great Kings that you are subject to all the sad accidents of your subjects The greatest misery that can arrive to a man is to offend God But what happinesse is it if these misfortunes are as so many severall waies which conduct you into the Port. Be it granted that you are nothing but Corruption in your birth Misery in your Life and a fresh infection in your Death All these truths are as so many attributes of honour to you since you disrobe your selves in the grave of all your noisomnesse for to Deck your selves with the ornaments of Grace of felicity and glory which belongs in proper to your souls as being created for the possession of all these Good Things Who can be able to dimension the greatnesse of Man Heaven Earth Nature the very Divels are admirers of the greatness of man since he who hath neither bounds nor limits would himself be the circumference of it Would you have some knowedge of mans power hear the commandement which Josuah made to the Sun to stop in the middest of his carreere Would you have witnesses of his strength Samson presents you all the Philistins buried together under the ruines of the Temple whose foundations he made to totter Require you some assurances of his courage Job offers you as many as he has sores upon his body In fine desire you some proofes of his happinesse Heaven hath fewer of Stars than of felicities to give him Man may be what somever he will be What name then shall we attribute him now that may be capable to comprehend all his glory There is no other than this of man John 19.5 and Pilate did very worthily no doubt to turn it into mockage before the Jewes Ecce homo Behold the Man he shews them a God under the visage of a Man Let the world also expose the miseries of Man in publicke His Image of Earth is yet animated with a divine spirit The name Man is now much more noble than that of Angels With what new rinds soever a man be covered he beares still in biforehead the marks of his Creator which can never change Nature Weâ—â— may they tear his bark the Inmaâ—â— of it is of proofe against the strokeâ— of Fortune as well as the gripes oâ— Death The Man of Earth may turn into Earth but the Man of heaveâ— takes his flight alwaies into heaven That Man I say fickle and inconstant kneaded and shap't from dirt with the water of his own tears may resolve into the same matter Buâ— this stable and constant Man created by an omnipotent hand remaines uncessantly the same as incapable of alteration Rouze then your selves from sleep great Princes He that would alwaies muse of Eternitie would with out doubt acquire its glory not for to remember Death but rather to tepresent unto your selves that you are immortall since Death hath no kind of Dominion over your Soules which make the greatest as being the Noblest part of you Awake then great Monarchs not for to muse of this necessity which drawes you every hour to the tomb but rather to consider that you may exempt your selves from it if your Actions be but as sacred as your Majesties Great PRINCES Awake Man is a hidden treasure whose worth God onely knowes and permit me once more to remembrance You that you are Men I meane the Master-pieces of the workes of God since this divine work-Master hath in conclusion metamorphosed himselfe into his own work My seathered pen can fly no higher Man onely is the ornament of the world Those which have propounded that Man was a new world have found out proportionable relations and great correspondencies of the one to the other for the Earth is found in the matter where of he is formed the Water in his teares the Aire in his sighs the Fire in his Love the Sun in his reason and the Heavens in his imaginations But the Earth subsists and he vaniseth O Sweet vanishment since he is lost in himself that he may be found in his Creator but the Earth remaines firm and his dust flies away O happy flight since eternity is its aime The Water though it fleets away yet returnes the same way and retorts upon it's owne paces Man may be said to be happy in being subject to all mishaps But man contrarily being setled upon the declining stoop of his ruine rouls insensibly without intervall to the grave his prison O dear ruine O sweet captivity since the soul recovers her freedome Death is a grace rather than a paine and this Sepulture serves but as a Furnace to purifie his body The Aire although it corrupt is not for all that destroied the corruption of man destroies its materiall O glorious destruction since it steads him as a fresh disposition to render him immortall The Fire though it fairely devoure all things is yet preserved still it selfe to reduce all the world into Ashes But Man perceives himself to be devoured by Time without ability ever to resist it Oh beneficiall Imporence since he finds his Triumph in his overthrow the Sun causeth alwaies admiration in its ordinary lustre The felicitie of man

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