Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	lord_n	love_n	love_v	16,052	5	6.8069	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14530	An introduction to vvysedome, made by Ludouicus Viues, and translated in to Englyshe by Rycharde Morysine; Ad sapientiam introductio. English	Vives, Juan Luis, 1492-1540.; Erasmus, Desiderius, d. 1536. Aliquot sententiae insignes. English. Selections.; Morison, Richard, Sir, d. 1556.; Taverner, Richard, 1505?-1575.; Berthelet, Thomas.	1544 (1544)	STC 24848; ESTC S119289	45,201	146

There is not a more blessed thyng than to loue And therfore god and his aungels be most blessed as they that loue all thynges Nothyng is more wretched than to hate by the whiche affect the deuyls be most miserable Trewe loue weyeth all a lyke where true loue reygneth no man seketh preferment no man steleth from his wel beloued accompting al such thynges to be with him selfe which are with his frende Loue contendeth not with his dere brother nor thynketh not that he doth hym any iniurie at any tyme and therfore he neyther remembreth displeasure ne enuyeth hym bycause he loueth hym no man reioyseth in the misfortunes of his frende neyther is greued at his prosperitie but contrary wyse he ioyeth with them that reioyce and wepeth with them that wepe according to the saieng of the apostell And this doth he not faintly but with all his hart for as moche as he estemeth those thinges whiche apperteine to him whom he loueth as his owne The most sure sound true example of this maner of lyuyng are the actes of Christe set before our eyes For the sonne of god came downe from heauen to teache vs the ryght trade of lyuyng not onely in worde but also by example of lyfe that we myght our hartes being illuminate by that his clere son beame of verity discerne the truth of euery thing Fyrste he beinge exercised in all kyndes of paciencie what moderation of mynde dyd he shewe notwithstandynge his infynyte power and myght and al be it he was assauted with so many and greuous iniuries yet neuer gaue he any euyl worde againe teachyng all only the way of god and abhorring the contrary He suffred him selfe to be bounde whiche myght haue ouertourned the hole world with a becke How paciently suffered he his false accusers Finally he so behaued him selfe that no man might perceiue he had any power but al only to help other The king and lord of al by whom y e father made this world how lowly suffered he hym selfe to be made equall with the vilest sorte of men hauyng nother house for him selfe nor sustenaunce for his beloued ministers The maker and gouernour of nature was partaker and felte all the miseries of the same he hungred he thrysted he was weryed and ofte dyd mourne Why suffered he these infirmities but only for our instruction So greatly loued he Peace Concorde and Charitie that he pursued no synne more than pryde arrogancy ambition contention stryues and priuy hatredes whyche sprynge out of the sayd pryde shewyng that there is nothyng why a man shulde take any thyng vpon hym arrogantly by reason of these outward or els bodily giftes seing they are commyng and goyng not of our owne nature neyther are these thynges deriued from the inwarde powers of man or of vertue but gyuen and taken away by god bicause no man shuld auaunce hym selfe for such gyftes or forget from whence they come neglectyng those men for whose reliefe he receiued theÌ„ of god AND to subdue this syn of pride and that no man shulde stande in his owne conceyt though he had ben obedyent in all poyntes of relygyon and fully obserued the lawe of the gospell Christe sayth these wordes whan ye haue done all that I haue commaunded you say that ye are But vnprofitable seruauntes Howe great therfore is theyr folyshnes whiche glory as perfecte Christians preferring them selfes as concernynge the obseruation of the lawe before al other where as ofte tymes he whom thou thinkest very naughty in comparison of thy selfe is moche richer in vertue than thou and destinate to saluation whan thou shalte be appoynted to eternall myseries GOD that hath taken all iudgement of men from man bycause the one is blynde and ignorant in the secretes of an others harte reseruyng the knowledge of hartes onely to hym selfe The outward thynges whyche the eie of man onely beholdeth are but weake and vncertayn tokens of the inwarde secretes Wherfore it is not lawfull to giue ful sentence of any mans vertue vice or disposition bycause ye haue twise or thrise ben in his company Ye can gyue no sentence of hym though ye haue ben with him a hundred times No though ye haue ben of longest familiaritie togither Uery depe and darke are the dennes of mans hart and what mans sight is so quicke to perse through so great a miste of darkenes And seing that god hath redemed all mankynd and that with so great a pryce from the seruitude of the deuyll let no man be so bolde to contemne or deceiue his owne soule whiche god so intyerly beloued that he shronke not to giue his life therfore The lord was crucified for vs all and for eche one of vs. Thinke not that thou canst please god if thou hatest hym whom god loueth For he requireth none other thankes but that we do loue and shewe our selues frendly to our felowe seruauntes as he being our lorde loued vs whan we were leude and noughty deserued moch euill Here began he the mutuall bonde of loue betwene man and man and men towardes god that is to say here he layd the foundation of mans felycytie and fynyssheth the same in heauen This is the life and grace of Christ wisedome excedyng mans capacitie agreing in equity to them that haue vnderstandyng and alluryng al men to goodnes Lette no man thynke hym selfe a ryght Christian or to be in the fauour of god if he hate any person seing that Christ hath commended all men to our loue and frendshyp Be frendly to man whan god willeth the to fauour if he be worthy loue him for his worthines if he be vnworthy yet loue him bicause god is worthy to be obeyed Neyther fastynges nor yet great richesse bestowed among pore folkes make a man acceptable to god Only Charity toward maÌ„ bringeth this to passe as the apostel hath taught vs. Thou oughtest to loue euery man as thy naturall brother reioysing of his prosperiie and sorowyng for his aduersitie being alway redy to help him to thy power Let neyther nation citie nor kynred let not profession state ne condition of lyuyng let not wyt dimynishe this affecte of loue for there is one father of all God whom thou art taught of Christe to call father dayly whiche woll acknowlege the to be his chylde if thou in lyke maner knowlege all his chyldren to be thy brethren Be not ashamed to take him for thy brother whom Christ disdaineth not to take for his sonne GOD brought peace concord and loue into the world the deuyll as most expert artificer inuented partakinges quarelling priuate profit dissentions debate and warre GOD wyllynge our saluation sprinkeleth amonge vs beneuolence the deuil willing our distruction soweth hatred and enmitie Small substance encreaseth where concorde reigneth by discorde great thynges are scattered and come to naughte They that study to make peace and concord betwene man and man stablysshyng the same with all their myght shalbe called the children of god and they that

of god seeth all thynge and as scripture testyfyeth he knoweth both hym that doth the wronge and him that suffereth it Therfore gyueth he this commandement Leaue the reuengemeÌ„t of thyne enemies to me and I wil se them payed For seyng the iniury is in the hart and not in the dede onely god knoweth what thy hart was and what belongeth therto It behoueth the not onely to loue thy selfe but also to shewe thy selfe worthy to be had in reuerence so that thou mayst be ashamed of thy self whan thou goest about to do any thyng vngodly wyckedly fylthyly impudently folyshly We ofte take that for an iniury whyche in very deede is none folowyng in suche wyse our partiall affections that we can by no meanes ritely examine the truth of matters but are dryuen to giue such sentence and iugement as they will Â¶ What a mans Behauiour ought to be towardes him selfe EXteme and beleue more the iugement of thyne own Conscience than the gloryouse reporte of the multitude whiche commonly is bothe rude and ignorant and vnaduisedly both approueth and condemneth thynges vnknowen A troublesome conscience tourmenteth the mynde a quiet conscience is high felicity passing al worldly treasure and dygnitie This is it that god promiseth in y e gospel vnto his wel beloued children that they shal receyue euen in this life moche more pleasure than they haue forsaken for his sake Fame shal neither profyt the wycked person ne infamy hurte the good What profyt shalt thou haue more of thy great fame whan thou art ones departed hens thaÌ„ the preâ—sed picture of Apelles or the horse that hath the victory in Olympia The said fame lyttel profiteth any man in his life time it that he know it not and if he knowe it what profit I pray you bryngeth it a wyse man will despise it and it causeth foles more to enbrace foly The witnesse of Conscience is true sound and permanent and shalbe of great auctority whan God shall syt in that his dredfull iudgement and is a maistres of great gouernaunce euen in this life This Conscience is as the poete feately nameth it a brason wall to stand betwixte vs and al daungers of this world neyther is there any thyng so terrible that can shake him whom this wal defeÌ„deth beinge couplyd and knyt vnto god with harte and minde puttyng his trust in him onely knowyng that he hath taken the peculyar charge of him to whom al thinges obey It is great shame for the to be better knowen of other men than of the selfe It is not inough for the to be knowen of thy selfe and of god They that cast away the regard of god and lye styll without feare in synfulnes are twyse to be condemned bycause they regarde neyther god nor man All suche are iniuryous to theyr owne conscyence deridyng and deluding the same as though they had therfore despised the fame of the world bycause they wold the more frely frame and fashion them self vnto their owne conscience whiche nowe runneth at large in sinfulnes bicause it is not bridled with feare He loueth him selfe that with all his endeuour and feruent prayer desyreth of god that he vouchsafe to garnish the mind the most excellent part of man with her true and natural ornamentes that is to wite with Religion and godlines He loueth not him self whiche setteth his mind vpon riches honours and worldly pleasures or any other bodely thing for so moch as the most precious parte of man is the mynd Neyther loueth he him self which for lacke of knowledge of his own misery deceyueth him self or suffereth other to deceyue him being glad as hauing those giftes wherof in very dede he hath none at all Suche loue in a man is not to be counted the loue of hym selfe but a blynde beastly and inordinate loue of the body hurtfull both to hym selfe and to other The which loue Socrates complained to be the original beginning of al mischeues For in dede this taketh away frendshyp betwen man and man wherby arise all misery all mischiefes amonges men he that ouermoch loueth hym selfe after this maner he loueth no man and no man him The proude man agreeth not with the meeke and moche lesse with men of his owne disease Our sauiour by his heuenly wysedome briefly declareth vnto vs both what it is a man to loue and what it is a man to hate him selfe sayeng after this maner he that hateth his soule and doth not suffer it to be intangled with the pleasaunt intisementes of the worlde he truly loueth his soule and willeth it to be saued Contrary wyse he that loueth his soule settyng it vpon voluptuousenes the same hateth his soule and wol it come to naught Who excepte he be madde well refuse labour and peynes to obteine the reward eternal in heauen seyng that these wretched and transitory thinges without great labour and peines can not be obteined The lawe of Adams chyldren is to lyue in labour and y e curse due be longyng to babes borne of Eue is to suffer afflictions and trouble Therfore we must nedes labour what way so euer we turne vs. Howe moche better than is it to endeuour with al our power to haue for our labour an ample rewarde as eternall ioy than to haue a selender and a vile recompence y â— shortly vanisheth sorow euerlasting What also that it is an easier surer quieter and so moch more plesanter a lighter thing to do wel thaÌ„ to do euil wherin is so moch feare sorowe and care Syn is the death of man so that he may wel seme to slea him self whiche falleth to synne for he withdraweth hym selfe from god our lyfe and from the quietnes of conscience a thing most blessed most ful of comfort and ioy Thou shalt wasshe away the spottes of syn with teares with repentaunce and by the inuocation of the mercy of god cleauyng and holly trustyng to it Let all maner of occasions of synnes be cut away and eschewed with al diligence For the wise man saith he that loneth peryl shal perishe therin And the deuyll alwayes wayteth vpon all occasions that we can neuer be careles We must warre with hym styl mans lyfe vpon erth is as Iob truly sayth a contynuall warfare And for as moche as our ennemy is so myghty so strong so subtyll so crafty and of so great experience hauyng so many polycyes of warre ageynst vs that we can by no meanes craft ne power match him let vs castyng away all affiance of out owne nature and power fle vnto god for succour For this cause our lorde ofte commaundeth his disciples to pray desyre their holy father with pure harte and mynde that they may not be led into temptation that is to say into fight into hand gripes with their aduersary And in the praier that he taught vs this is the laste poynt whiche knytteth vp all together Ne nos inducas in tentationeÌ„ Leade vs not into temptation but deliuer vs from our aduersarie

Selected quad for the lemma: soul_n

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