Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	commandment_n	keep_v	lord_n	4,128	5	4.2056	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14293	The golden-groue moralized in three bookes: a worke very necessary for all such, as would know how to gouerne themselues, their houses, or their countrey. Made by W. Vaughan, Master of Artes, and student in the ciuill law,	Vaughan, William, 1577-1641.	1600 (1600)	STC 24610; ESTC S111527	151,476	422

one of the elements doth not interpose his vertue albeit one of theÌ„ is alwayes predominant ouer the rest And most certaine it is that Man is a creature made of God after his owne Image well disposed by nature composed of bodie and soule In this sort man had his beginning and being of the great and eternall builder of the world of whom likewise hee was created so noble for three reasons The first that by this meanes man knowing howe God hath placed him aboue all other liuing creatures he might be induced dayly to loue and honour him as is meete And therefore did the Lord place the eies in mans bodie to behold his wonderfull workes And for this cause also did he fasten eares to mans head that hee shoulde vnderstand and keep his commandements The second to the ende that acknowledging the noble place race from whence he came hee might feare to staine his name and fame with dishonest vnlawfull deeds The third that hee not being ignorant of his owne excellencie shoulde extoll himselfe in God and in him through him he should iudge himselfe worthy of heauenly felicitie What should I rippe vp the good discipline of liuing the lawes customs arts and sciences by man inueÌ„ted to furnish life with the three sorts of good namely honest pleasant and profitable According to which there be also three sortes of companies one for honestie as the learned and vertuous another for pleasure as yong folks and maried men a third for profite as Marchants Wherefore by good reason man holdeth the soueraigntie and chiefest roome in this world Of the soule Chap. 5. THe infusion of the soule into the bodie by God the Creator is a most admirable thing seeing that the soule which is inuisible is coÌ„prehended within the body being palpable that which is light and of celestiall fire within that which is earthy cold corruptible that which is free within that which is base bound This alone is the instrument that can bring vs to the vnderstanding of God and our selues This is speculatiue and actiue at one and the same instant This is she that for her beautie hath the foure cardinal vertues for her actions reason iudgement will and memorie Briefly this is she about whom the wisest of the world haue occupied their curious and fine wits Pythagoras affirmed that the soul was a nuÌ„ber moouing it self Plato said that the soule was a portioÌ„ taken froÌ„ the substance of celestial fire The prince of the Peripatetickes writeth that the soule is the motioÌ„ or act of a natural body that may haue life Our Diuines define the soule after this maner The soule of man is a spirit that giueth life and light to the bodie wherevnto it is knit and which is capable of the knowledge of God to loue him as being fit to be vnited vnto him through loue to euerlasting happinesse That a man hath but one soule Chap. 6. EVen as in euery bodie there is but one essentiall kind of nature whereby it proceedeth to be that which it is so in euery liuing creatures bodie there is but one soule by the which it liueth In the scripture we neuerread that one maÌ„ had mo soules theÌ„ one Adam being created by God was a liuing soule All the soules that came with Iacob into Egipt and out of his loines beside his sonnes wiues were in all threescore and six soules that is threescore and sixe persons Also the sonnes of Ioseph which were borne him in Egipt were two soules Steuen being stoned by the Iewes called on God and said Lord Iesu receiue my spirit Saint Paul raising Eutichuâ— from death sayde his life is in him Our sauiour Christ likewise complained vnto his Disciples saying My soule is verie heauie euen vnto the death Hereby we may note that one man hath but one soule How greatly therefore are those Philosophers deceyued who affirme that one man hath three distinct soules to wit reasonable sensitiue and vegetatiue wherof these two last are in a bruit beast as well as in a man and the vegetatiue in plants in beastes and in man This opinion of pluralitie of soules seemed so damnable vnto the ancient fathers that Augustine Damascenus and the fourth Councell of Constantinople proclaimed them to be excommunicated which would hold one man to haue many soules Briefly to leaue this errour it falleth out with the soule as it doth with figures for euen as the trigon is in the tetragon and this tetragon in the pentagon so likewise the vegetatiue power is in the sensitiue and this sensitiue is in the reasonable soule Obiection We see yong infants hauing vegetatiue and sensitiue soules and not possessing the reasonable soule before they come to yeares of discretion Moreouer it is well knowne that a man liueth first the life of plants then of beasts and last of all of man therefore a man hath three soules distinct aswell by succession of time as in essence and formall property Answere I grant that the faculties of mans soule are by their operations successiuelie knowne as the vegetatiue power is knowne more plainly in the beginning then the sensitiue last of al the reasonable soule But froÌ„ thence to conclude that infants haue no reasonable soule I deeme it meere madnesse For the whole soule is infused within them in the beginning but by the sacred power of God it is not made as then manifest vntill they attaine to elder yeres Touching your proofe that a man liueth the life of plants then the life of beasts and last of a reasonable man I answere that it is meant of the vitall powers and not of the soule and so I yeeld that a man at first exerciseth the powers vegetatiue and sensitiue and then he hath the benefite of the reasonable soule Of the immortaltiie of the soule chap. 7. ATheists and the hoggish sect of the Epicures who would faine stay in their bodily senses as beasts do deride the holy scriptures saying that it is not known what becomes of their soules af-the deth of their bodies or to what coast they trauell by reason that none returned at any time backe from thence to certifie them This is their childish reason Which truly in my iudgemeÌ„t spruÌ„g vp of their negligence in not ferreting out the end of the soule For to what end els was the soule created but that knowing God her Creator and worshipping him for that great benefite shee might stand in awe and loue of him and at length attaine to euerlasting life which is appointed for her end Al other liuing creatures God made for mans vse but man he created to the end that the light of his wisdome might shine in him and that hee might participate with him his goodnesse Admit therefore that mans soule were corruptible what difference then I pray thee would there bee betweene a man and a bruite beast nay then consequently it must follow that man was

created without cause Wherefore did God create man of stature straight and erected towardes the aspect of heauen the originall place of his true pedegree but that he should perswade himselfe that he is of a heauenly nature surely the conscience which discerning betweene good and euill answereth the iudgement of God is an vndoubted signe of an immortall soule For how could a motioÌ„ without essence come to the iudgement seate of God throwe it selfe into feare by finding her owne guiltinesse Further if the soule were mortall what rewarde is left to the iust what punishment to the wicked Also if this were true the wicked haue that which they most desire and the iust that which they most abhorre But shall punishment bee inflicted on the iust whereas it ought to bee executed on the wicked Many reasons I could alleadge but of all others this is most forcible which God hath giuen vs in the resurrection of his sonne our sauiour Iesus Christ whereby his soule was vnited againe to his body and taken vp into heauen in the sight of his Disciples Likewise we reade that God sayde to Moses I am the God of Abraham Isaac and Iacob wherhence our sauior Christ concluded that AbrahaÌ„ Isaac Iacob do liue yet after their death seeing that * God is the God of the liuing and not of the dead Now to be breefe I may fitly compare these Epicurian hogges vnto drunkards who so long being drunke vntil they haue by sleepe sufficiently alayed the furious force of the wine which they drunk know not whether they haue any wit or conscience any soule or sence Obiection Men as Plinie writeth breathe no otherwise then beasts do for wee see nothing of the soule of either of them therfore the soule as wel of men as of beasts being nothing els but a breth is mortall Answere Plinie seeing smoake come out of the mountaine Vesuuius iudged that there was fire within although hee behelde it not also he knew by his nose that there was brimstone issuing out of the same albeit hee sawe it not howe chanceth it then that when by his sences he perceiued somewhat more in men then in beasts hee was not brought thereby to beleeue that consequently there must be somewhat within which causeth men to differ from bruit beasts Furthermore men discourse learnedly of all naturall things they are endued with reason and their speech followeth reason which are such things as haue a resemblance of Gods spirit shining in them but beastes haue not in them this apprehension for that they are produced out of the power of that matter whereof they are ingendered Finally the soule of man is bred in the bodie by God aboue all the matter of the same The third part Of Vertue Chap. 8. WHosoeuer meanes to sowe a godly field with corne must first rid the same field of thornes and shrubs and cut away the fernes with his sithe that the new corn may grow with ful cares so likewise O mortall man thou hauing beene all the daies of thy life as it were in a goldeÌ„ dreame awake at last and withdraw thy selfe from that fonde delight that vertue which is surer better then all Arts may the sooner enter into thy minde Be not like vnto a child who seeing a bable wherwith he plaieth taken out of his hand powtingly throweth away that which he hath in his other hand although it bee far better then the former Al worldly things be they neuer so glorious do fade away yea worldlings themselues are so soone suffocated and choaked with euerie small moth that they are ready to stumble at euerie straw and to become daunted at euerie trifling cause But coÌ„trariwise they which are bedewed with the sweet droppes of Vertue wil neuer be ouerturned eyther with worldly guiles or with the losse of life and bloud Vertue is alway permanent shee is quiet in most stormie times shineth in the darke beeing driuen from her seate she neuerthelesse remaineth in her couÌ„try she giueth continual light and neuer becoÌ„meth spotted with any filth Euerie thing that is atchieued by her meanes is good and soueraigne For her loue Anacharsis the Philosopher left his kingdom of Scythia to his yonger brother went into Athens to find her there This also moued the Emperor Maximiliâ— the 2. in the yeere of our Lord 1574. to answer a Dutchman that craued his Letters Patents to make him a nobleman It is in my power quoth he to make thee rich but Vertue must make thee noble Happy therfore is he that wooeth her thrise happy is he that is contracted to her for euen as the prowesse valour of a horse maketh him apt and fit for his rider to attend couragiously the onset of the enemy so vertue strengthneth her owner against coÌ„cupisceÌ„ce restoreth him ready to abide any bruÌ„ts of variable fortune Moreouer a vertue is said to be three manner of waies in man either infused by God or planted by nature or gotten by pains and industrie Vertue is infused by God when we call her either faith hope or charitie b she is by nature wheÌ„ we terme her nobilâ—tiâ— Shee is saide to bee gotten through paines and industrie when wee name her either morall as iustice truth magnanimitie fortitude temperaunce magnificence liberalitie clemencie modestie affabilitie friendship patience or intellectuall as Art science vnderstaÌ„ding prudence and wisedome al which together with their extremes and subordinate qualities I wil decipher hereafter Wherfore to be breefe let vs embrace vertue so pretious and manifold a palme tree which the more it is pulled downe the more it returneth vpward let vs I say follow her who hath this singular propertie in al-her actioÌ„s namely that c she maketh the man that knoweth her so to affect her that forthwith hee liketh all her actions and desireth to imitate them that are vertuously disposed Of Vice Chap. 9. EVen as a vertue is the beautie of the inward man the way to attain vnto an happie life so vice is the sicknes therof and fighteth against nature d All things that are borne haue vices as it were sowen in their minds He is best that is least troubled with them For we see that neither fire nor feare doth carry a man away so violently as vices They onely haue beene the vndooers of all coÌ„mon-wealths and as soone as they once haue entred into the mind they wil neuer forsake it vntil they ouerwhelme it with al kinds of sin f hurt it with their griping and ouerthrow al things which are next vnto them vnhappie man is he that is vexed with them farre better it were for him not to liue at al or els liuing g to be throwne into the sea with a milstone about his neck Although a man bee fast loden with irons yet his captiuitie is nothing to him y t is enuironed with vices He then that will bee mighty must

must ordinarily vse equality amoÌ„g their children so neere as they may and not shew more affection to one then to another least thereby they prouoke theÌ„ to anger and desperation Of the duty of childrâ—â—â—â—wards their parentes Chapt. 12. THe first duty of children towards their parents is they obey them in all things for that is well pleasing vnto the Lord. Also they must remember that the earthly father is the true representer of God the vniuersall father and therefore next after God to be had in reuerence The second duty of children towardes their parentes is that they endeuour by all means possible to asswage their parents anger Thirdly children must helpe their parents in their old age and supply their wantes with all necessary complements Of Brotherly loue Whether a man should preferre his friend before his brother Chap. 13. NOthing is more acceptable vnto the Lord theÌ„ that brethren should loue one another The which vndoubtedly by his soueraigne maiesty is ingrauen at our birth for we see the first occasion of this amity to be bred euen from our natiuity Therefore it is the duty of a brother not to bee angry or discouer the faults of his brother Further it is the part of a brother to loue his brother aboue all other for he may daily get many of this friendly mould and more if these faile but it is no more likely to get a new brother then to get an eye which is drawn out or an hand which is chopt off Hence springeth that question whether a maÌ„ should preferre his friend before his brother To this I aunswere negatiuely that he should not and especially for these two reasons First we are bound to follow nature if she leades vs not astray for who so euer followeth nature followeth God by whome she is directed therefore we are bound to loue our brethren aboue our friends seeing that by nature wee are chained with our brethren and whatsoeuer we bestow on them we bestow on our selues Whereunto soundeth that saying of the Poet Take heed that thou make not thy friend equall with thy brother Secondly the loue of brethren is better then the loue of friends for it includeth in it more then the other as for example when friends be at variaunce we see nothing left betwixt them but if brethren chaunce to disagree the knot notwithstanding of brotherhood in despight of them remaines stedfast moreouer a man being forsaken of all his parasitical friends is neuerthelesse of his brother as it were by a natural instinct receiued and comforted To bee briefe I exhort all brethren to assist one another with mutuall loue not to beleeue any whispering make-bates whose onely drift is to shift for themselues and to oppose not onely friend against friend but also for their owne priuate good to put brother against brother This exhortatioÌ„ of mine if brethren will embrace let them assure themselues that they shall enioy the felicity of the celestiall Paradise which is already prepared for them Of disobedient Sonnes Chap. 14. THe very Turkes theÌ„selues according to the second commauÌ„dement contained in their Alcoran do require such dutifull obedience of children towards their parents that they expresly forbid any vpon pain of death to gainsay them either in word or deed Besides it is an article of their beliefe that God will neuer forgiue them who are accursed of their parents Yea they assure theÌ„selues that no sorrow nor penitent contrition of mind is euer able to wash or do away the foule burthen of the parents curse Likewise the Popish Canonists do condemne theÌ„ as infamous which rebell against their parents What then shal we do that are reformed Christians shall we suffer the sonne to abuse the father to commence suit against him approbriously to endamage him no. God forbid We wil rather lead him to the magistrate who shall impose on him what punishment soeuer the father demaundeth Wee will stone him to death for his vnnaturall disobedience But suppose hee were left vnpunished would he not thinke you be cut off as an vnprofitable member by the iust iudgement of God would not his daies be shortned Yea yea he shall not only die in this world but also his body in the world to come shall alway be tormeÌ„ted in hot scalding lead and his soule for euer shall endure the horrible paines of hell We read in our English Chronicles that the sonne of Henry the secoÌ„d king of this land by the instigation of the French King tooke armes against his owne naturall father betwixt whom diuers mighty battels being fought the victory alwaies inclined to the father so that the disobedient rebellious sonne was enforced to desire peace which the father mercifully graunted and forgaue him his offence Howbeit notwithstanding God the aueÌ„ger of such abominable factes punished him for his disobedience by causing him to die 6. yeeres before his father A meet punishment no doubt for him seeing that he could not tarie till after his fathers death Further we heare that there was of late daies a certain man that dwelt in a village neere to Cambray who in a great fury threw his owne mother out of his house three times in one day and the third time told her in anger that he had rather see his house on fire then that she should abide there one day longer But mark the end It fortuned that on the very same day according to his speech his house was strangely fired quite consumed to ashes An euident signe assuredly of Gods displeasure The exaÌ„ples wherof I would to God might serue for a warning to all children if not to mollify yet at least to terrifie theÌ„ froÌ„ dealing crookedly peruersly with their pareÌ„ts whom God himself coÌ„mauÌ„ded to honor left here in this world as semblable images of himselfe The third Plant. Of the duty of masters toward their seruaunts Chap. 15. THe duty of Masters toward their seruaunts I comprise in sixe points First I counsell masters not to keepe any seruaunts in their houses that are giuen to swearing gaming whoring drinking or to any such notorious crimes Secondly I exhort masters to haue a speciall care that their seruaunts be catechized and taught in the word of GOD. Thirdly they must not make them labour on the Sabaoth day Fourthly they must see that their seruaunts lie not abroad in the nights Fiftly masters must grauely correct their seruants according to the quality of their faults least being let alone they waxe bold and so fall into worse courses Lastly masters must looke that their seruaunts receyue their wages or hires at due times Of the Sabaoth day Whether a master ought to set his seruaunts at worke on the Sabaoth day Chap. 16. THe Sabaoth both in the old new testament is sanctified and hallowed and in it magistrates townesmen and all men oâ— what quality soeuer they be must surceasâ— from working chiefly for foure

Selected quad for the lemma: love_n

Text snippets containing the quad