Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	begin_v	love_n	love_v	2,171	5	6.3452	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01202	An introduction to a deuoute life composed in Frenche by the R. Father in God Francis Sales, Bishop of Geneua. And translated into Englisg [sic], by I.Y.; Introduction à la vie dévote. English	Francis, de Sales, Saint, 1567-1622.; Yakesley, John.; Tauler, Johannes, ca. 1300-1361. Colloquium theologi et mendici. English.	1613 (1613)	STC 11316.5; ESTC S105599	212,387	622

whose virtue is but yet penn-feathered whose iudgemeÌ„t is yet in blossome such amities as they are slightly grounded so they lightlie passe away melt like snow in the sunne Of loue and loue toyes CHAPTER 18. 1. VVHEN these foolish amities passe among persons of diuerse sex without pretence of mariage they be called rightly loue-toyes for being but certaine abortiue or vntimely images or rather shadowes of amitie they deserue not the name of true loue or frindshippe for their incoÌ„parable vanitie imperfection And yet by them are the harts of men women engaged chained and entangled the one with the other in vaine vpon foolish affections founded vpon these friuolous communications fond delights of which but euen now I spake And although these foolish loues do ordinarilie melt and turne into carnall actions and filthie lasciuiousnesse yet that is not the first designe intention of the persons betwixt whome they passe for then they would no more be loue-toyes but manifest and detestable leacherie Some times manie yeares passe ere any such grosse wickednesse happen betweene them that are infected with this follie and no action wil be committed directlie contrarie to bodilie chastitie the parties onelie contenting them selues to steepe their harts as it were in wishes desires sighes wooing speaches and such like vanities and all this for sondrie motiues and pretensions 2. Some haue no other designe then onlie to satisfie theire harts in giuing and taking loue folowing their amourous desires and these take not much consideration in choice of their loues but onlie folow the cast of their owne inclination so that at the first encounter of anie obiect pleasing their humour neuer examining the inward conditions or qualities of the partie they will out of hand begin this friuolous communication of wanton loue and thrust them selues so farre into those miserable snares from which afterward they shall haue much a doe to deliuer them selues Others suffer theÌ„ selues to walke that trade of vanitie esteeming it no small glorie to take linck harts together by loue and these persons making election of their loue for glories sake set vp their snares and spread their sayles in great eminent rare and illustrious places Others are caried away both by theire amourous inclination and vaine glorie iointlie for though theire hart is all together inclined to loue yet will they not talke of it without some aduaÌ„tage of glorie These amities are all naught foolish vaine naught because they end and die at length in the sinne of the flesh and steale away the noble passion of loue and consequentlie the hart from God from the maried wife from the husband to whome it was due foolishe because they haue neither reason nor foundation vaine because they yeld no profit nor honour nor contentment nay contrarilie they loose time staine honour and giue no other pleasure but onely a vaine desire to hope for they know not what and preteÌ„d they vnderstand not wherfore for it seemeth still to these base feeble spirits that there is I wot not what to be desired in the testimonies signes which are shewed them of mutuall loue but they cannot tell what it is so that their desire is endlesse hath no bound goinge still onward and vexinge their harts with perpetuall distasts iealousies suspicions and disquietnes 3. S. Gregory Nazianzen writinge against vaine wemen loue-wantons sayth merueilous well of this matter a litle parcell of the much that he directlie speaketh against wemen but may as directly be applied against men is this that foloweth Thy naturall beautie is sufficient for thy husband but if it be for many men like to a nett spread out for a flock of foolish birds what will become of it he will be pleasing to thee that hath pleased him self in thy beauty thou wilt render him glaunce for glaunce one wanton locke for another soone after will folow prettie simles and often times languishing loue-tearmes shot forth at randome for an entrance or first begining but soone after wilt thou passe to plaine manifestidle talke Take heed Ã´ my prating tongue to tell what vsually folowes yet will I say this one truth nothinge of all those things which young men and maidens say and do together in these foolish passetimes is exempted from great and stinginge motions of the slesh all the tricks of wanton loue are lincked one with another and do folow one another euen as one peece of iron drawne by the load-stone draweth diuers other peeces likewise after it O how well saith this great and godlie bishope what doest thou intend to doe to make loue but no bodie maketh loue voluntarilie that doth not receaue it necessarilie He that catcheth in this sport is likewise caught him self The hearbe Aproxis receaueth fire so soone as it commeth neer it our harts do the like so soone as they see a hart inflamed with loue for them they are presentlie inflamed with loue for it Well will another say I will take but a litle of this flame of loue Alas thou deceauest thy self this loue-fire is more actiue then thou imaginest when thou makest account to haue receaued but one sparckle therof into thy hart thou wilt be amazed to see that in a moment it will haue seased vpon thy whole hart and burnt to ashes all thy resolutions and turnd thy reputation into smoke The wiseman crieth out who will haue compassion vpon an enchanter stung by a serpeut I also crie after him O fooles and sencelesse harts thinck you to charme loue and tame it as you list your selues you would play and dallie with it but it will bite and sting you to the hart what thinck you then will bespoken of you euerie one will deseruedly mock and scoffe at you that would needs vntertake to enchaunt loue that vpoÌ„ a false assurance would put into your bosome so dangerous a snake which hath enuenomed your soule and poisoned your honour and estimation 4. O good God! how miserable a blindnes is it to trifle away in this sort vpon so friuolous an aduantage the principall iewell of our soule Philotheus God careth not for man but in regard of his soule nor for the soule but in regard of the will nor for the will but in regard of the excellent acts of loue Alas how much want we of that store of loue which we need the defect of our loue to God-ward is infinite and yet in the meane time wretches that we be we lauish it out and mispend it riotously vpoÌ„ vaine friuolous things as if we had enough and too much to spare But consider that our great God who hath reserued to him self the loue of the soule onlie for an acknowledgement of our creation conseruation redemption will exact a verie straight account for all these foolishe expences of so pretious riches if he make so rigourous an examination of idle words what will he do of idle impertinent foolish and pernicious loues 5.

but our good desires So soone then as they appeare we must lay hand to the hooke and cut from our conscience all withered dead and superfluous workes In the law of Moyses the stranger woman taken prisoner that would marrie with an Isralite was to put of the robe of hir captiuitie to pare hir nayles and to cut away the tresses of hir hayre in like maner the soule that aspireth to the honour to be the espouse of the Soune of God must first put of the old man and put on the new cast away and forsake sinne and then pare and shaue of all kind of impediments which doe diuert from the loue of almightie God It is the first begining of our health to purge our corrupt and peccant humors S. Paul euen in an instant was purged and cleansed with a perfect purgation So was S. Marie Magdalen S. Pelagia S. Gatharin of Genua and certaine others But this kinde of purgation is altogether miraculous and extraordinary in grace as is the resurrection of the dead in nature and therfore we must not pretend therunto The ordinary manner of purging and healing ether body or minde is not wrought but by litle and litle and by proceeding from degree to degree with paine leasure and expectation 2. The Angels had winges vpon the mysterious ladder of the Patriarche Iacob yet they flew not therfore but ascended and descended by order from one step to another The soule which ariseth from sinne to deuotion is fitly compared to the morning starre which in rising expelleth not the darknes in a trice or moment but gradatim and by degrees That cure saith the Physiciens Aphorisme which is done faire and softly is alwayes most assured The diseases of the soule as wel as those of the body come to vs as a man may say in post or a horse back but they depart from vs on foote and faire and softly We must then be courageous Ã´ Philotheus in vndertaking this enterprise Alas what pittie is it of these soules which seeing them selues subiect to sundrie imperfections after they haue bene exercised some few monthes in deuotion begin to trouble disquiete and discourage them selues suffering their hartes almost to be borne away vnto the temptation of leauing of all and returning back But now on the other part is it not an exceeding peril vnto those soules which by a contrary temptation perswade them selues to be purged from their imperfections the first day as it were of their purgation reputing them selues to be made perfect before in a manner they be scarcely made and presuming to flye before they haue winges O Philotheus in what great danger are they of falling againe into their former diseases for taking them selues to timely out of the handes of the phisicien It is in vaine to rise before the light saith the kingly Prophet rise after you haue sitten And he him selfe putting the same lesson in practise hauing bene washed cleansed from his sinne yet humbly demandeth to be washed againe 3. The exercise of purging soules can not nor may not end but with our life Let vs neuer therfore afflict our selues about our imperfections for our perfection cheifly consisteth in resisting against them and we can not resist them vnles we doe see them nor can we van quish them vnles we encounter them Our victorie consisteth not in not feeling them but in not consenting nor yeelding vnto them for to receaue vexation and trouble from them is not to consent vnto them nay it is necessarie for the exercise of our humilitie that we sometime receaue some smale blowes or foiles in this spiritual battaile but we are neuer to be accounted for ouercome but only when we leese ether life or courage Now certaine it is that imperfections and venial sinnes can not take from vs the life of grace for that is neuer lost but by deadly sinne The only care then that remayneth is that these imperfections doe not daunt our courage Deliuer me Ã´ Lord said Dauid from cowardlines and faintnes of hart For this is the happie condition and aduantage which we haue in this ghostly warre that we shal euer be conquerors prouided alwayes that we wil combat Of the first Purgation which is from mortall sinnes CHAPTER VI. 1. THE first purgation then which we must minister to our soule is to cleanse and voide away the filth of sinne and the meanes to make this purgation is the holy Sacrament of Pennance For the due receauing whereof thou must seeke out the best confessar that can be found Then take in hand some litle treatise that hath bene set forth to helpe consciences to confesse well as Granada Bruno Arias Augerius or such like Read it with good attention and marke from point to point in what thou hast offended begining from the time in which thou hadst first the vse of reason vntil this present houre of thy conuersion And if thou doost distrust thy memorie set downe in writinge what thou hast obserued and hauing in this sort prepared and gathered together the peccant humors of thy guiltie conscience detest them and reiect them by Contrition and displeasure euen as great and as profound as euer thy hart is able to suffer dilligently pondering these four pointes That by sinne thou hast lost the grace of God Forsaken thy part of heauen Accepted of the perpetual paynes of hell And renounced the vision and euerlasting loue of almightie God 2. Thou perceiuest Philotheus that I speake in this place of a generall Confession of all thy life the which truly although I graunt that it is not alwayes absolutely necessarie yet doe I coÌ„sider that it will be exceeding profitable vnto thee in this begining and for this cause I doe most earnestly exhort therunto It happneth oft times that the ordinary Confessions of such as liue a vulgar life are full of great and grosse defaultes one while they prepare not them selues any whit at all or at the least very litle another while they come but not with that Contrition and sorrowe that is requisite for their sinnes nay somtimes it happeneth that they goe to Confession with a secret purpose to returne to sinne namely when they doe not shunne and auoide the occasions nor vse the necessarie dispatches which are meete and proper for the amendment of life and in all these cases a general Confession is very requisite to assure our soules But besides this a generall Confession recalleth vs to the knowledg of our selues prouoketh vs to a wholsome confusion for our life past and moueth vs to admire the mercie of God who hath expected vs with such incredible and exceeding patience furthermore it pacifieth our consciences easeth our spirits exciteth good purposes ministreth matter to our ghostly father to prescribe vs aduises fit and conuenient for our condition and openeth our hart that we may with more confidence manifest our Confessions that be to come 3. Being then in this Introduction to discourse of a general renewing and

the exercise of deuotion for they will not be lacking one time or other remember the words of our Sauiour Iesus Christ A woman when she is in trauail hath anguish because her hour is come but when she hath brought foorth her child then she remembreth not the anguishe for ioy that a man is borne into the world Thou conceiuest spirituallie in thy soule the noblest child in the world to wit Iesus Christ vntill he be brought foorth altogether thou canst not choose but suffer excessiue pangs but be of a good hart these dolours once past thou shalt find euerlasting ioye for hauing brought foorth such a child to the world And he shal be whollie brought foorth and borne in thee when thou framest and conformest thy hart and thy actions to the imitation of his life 8. When thou art sick offer vp all thy griefs paines aches languishments to the honour and seruice of our Lord and beseech him to ioine vnite them with the torments which he suffered for thee Obey thy physician take those medicines meats and remedies which he prescribeth for the loue of God calling to mind the gall which he tasted for our sakes desire to amend that thou mayst serue him refuse not to laÌ„guishe that thou mayst obey him and dispose thy self to die yf so it please him that thou mayst prayse and enioy him Consider that the Bees wheÌ„ they make their hunny do liue and eate of a bitter prouision and that we in like manner can neuer exercise sweeter acts of patience nor compose more excellent hunny of true virtues theÌ„ when we eate the bread of bitternes and liue in the middest of afflictions And as the hunny which is gathered froÌ„ thyme a litle bitter herbe is the best that is so virtue exercised in the bitternes of vile base and most abiect tribulations is the finest and excellentest of all 9. Reflect often times the inward eyes of thy soule vpon Christ Iesus crucified naked blasphemed slandred forsaken for thy loue and in a word ouerwhelmed with all sortes of sorowes griefs and persequutions Consider that all thy sufferings neither in qualitie nor quantitie are in any sort comparable vnto his and that thou caÌ„st neuer suffer any thing for his sweet sake in comparison of that which he hath endured for thine 10. Consider the pangs and tormeÌ„ts which in old time the martyrs suffered and the dolours and griefs which at this time many endure more grieuous without all proportion then those which thou endurest and say to thy self Alas my paines be consolations and my briers be roses in comparison of them which without all succour attendaunce or relief do liue in a perpetuall death ouercharged with afflictioÌ„s infinitlie heauier then mine are Of exteriour Humilitie CHAPTER 4. 1. BORROW and take many empty vessels sayd Elizaeus vnto the poore Widowe and powre oyle into them To receaue abundance of the grace of God into our harts they must be voide of self pride and vainglorie The Kesterell criyng looking constantly vpon the haukes and other birds of preye doth terrifie theÌ„ by a secret propretie or virtue which it hath by nature therfore the fearfull Doues do loue it aboue all other birds and liue in securitie in companie of it so humilitie rebutteth the eager onsett of Satan and conserueth the graces and guiftes of the holy Ghost in vs and therefore all the Saints of heauen but especially Christ the king of Saints and his blessed mother made more esteeme of this virtue then of any other amongst all the morall virtues 2. We call that glorie vaine which one taketh of him self either for that which is not in him or for that which is in him but is none of his or for that which is in him and is his owne but deserues not that one should glorie of it Nobilitie of race fauour with great potentates popular honour be things that are not in vs but in our progenitours or in the estimation of other men Some men there be that shew them selues fierce and stout because they be mounted on a lusty courser or for a great goodly fether in their cap or for their costly and sumptuous apparel but who seeth not this to be follie For yf there be any glorie at all in these cases it is glorie for the horse for the bird and for the tailer and what great want of witt is it to borrow credit and estimation from a horse from a bird from a new fashiond ruffe Others bragge and behold themselues with great satisfaction for a goodlye long moustaches or a trimme beard for their curled lockes and soft hands or for skill in dauncing singing playing but are not those hartlesse and base minded men who fetch their estimation and reputation from such friuolous and fond trifles Others for a litle knowledge and learning would be honoured respected in the worlde as yf euerybody should come to schoole to learne of them and account them their maisters for which cause they are rightly termed pedantical companions Others carie theÌ„ selues like peacocks proud of their beautie and thinck all the world is fond of them All these humours are vaine foolish and impertinent and glorie grounded vpon such weak and feeble foundations is vaine and friuolous 3. A man may know true virtue like true baulme for baulme is tried by dipping it into the water yf it sinck to the bottom it is counted the most excellent and pretious Euen so to know whether a man be in deed wise learned generous noble mark whether these good gifts and qualities tend in him to humilitie modestie and submission for then they be true in deed but if they swimme aboue water if they striue to appeare and shew them selues they are so much the lesse substantiall and more superficiall by how much more apparent they are or would be Pearles that be conceaued and grow in the wind or in time of thunder haue nothing but the barke or shell of a pearle and are voide of substance so these virtues and good qualities bred and nourished in pride boasting and vanitie haue nothing but a simple shew and appearance of good without iuice without marrow without soliditie and substance Honours estates and dignities are like to saffron which is best groweth most plentifully wheÌ„ it is trodden vnder feet It is no honour to be faire in a mans owne eyes beautie to haue a good grace in deed should be somwhat neglected knowledge dishonours vs when it puffeth vs vp and degenerateth then to plaine pedanterie 4. If we stand curiously vpon our points touching precedence and preeminence in place and titles besides the exposing of our selues to the danger of hauing our qualities too narowly sifted examined and contradicted we make them vile and contemptible for honour which is indeed honourable when it is freely giuen and granted becomes foule infamous and shamefull when it is affected sought after and in a manner begged and wrested from them in whose companie we are When

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