Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	good_a	think_v	1,523	5	3.8429	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15118	Here followeth dyuers holy instrucyons and teachynges very necessarye for the helth of mannes soule, newly made and set forth by a late brother of Syon Rychard whitforde; Here followeth dyvers holy instrucyons and teachynges very necessarye for the helth of mannes soule.	Whitford, Richard, fl. 1495-1555?; Isidore, of Seville, Saint, d. 636. Here be the gathered counsailes of Saynct Isodorie to informe man, howe he shuld flee vices.; John Chrysostom, Saint, d. 407. Of detraction.	1541 (1541)	STC 25420; ESTC S105112	99,010	194

reioyce bost and crake therof as though thou haddest not so taken and borowed hyt And saynte Gregory agayne Grego he the sheweth out borded goodê as hys owne doth feght with god with his owne rewardes and gyftes Dessende therfore sayeth saynte Augustyne and come downe lowe that thou mayst asceÌ„de and clymbe suerly vp make thy selfe vyle meke lowe that thou mayst be exalted promoted lest peraduenture yf thou exalte thy selfe thou be plucked downe agaynst thy wyll For so sayth our sauyour in the gospell Qui se exaltat humiliabitur Who so euer doth exalte et enhauns or set vp hym selfe shall be brought downe made vyle and lowe By these auctorites many mo dothe appere that to call vnto remeÌ„brans / our good dedes or vertues is not profetable but rather perilous Notwithstandynge for such causes as I shewed before in extreame disconforte it may be lawfull and good as we haue of the holy father Iob Iob. 31. in the .xxxi. Chapiter throughout And specially at the houre or in the Ioperdy of death as is euident in the boke of kynges of the good kynge Ezechias 4. ReguÌ„ 20. a. So may we do at suche tymes / or in such necessites that is to saye to cal wylfully vnto mynde and remeÌ„brans our good dedes and workes or the paynes that we haue suffred for the loue of god to quench viâ—e and to kendle and increas vertue And therfore I wolde aduyse all them that shall fortune to be present with any persons drawynge vnto death to put them in remeÌ„brans of all suche and that they neuer thynke at that tyme vpoÌ„ any fyâ—â—e â—â—offâ—ns that euer they dyd but to coÌ„mytte all those with stedfast fayth / and pure hope vnto the passion and death of our sauyour and vnto hys mercy Amen Â¶ Of the secuÌ„de poynt that shulde rather be forgotyn then remeÌ„bred â§ â˜ž â§ â˜œ LYke as we shulde not call vnto mynde or remeÌ„brance our good dedes So shulde we clerely forgete all yuel and wronges done vnto vs / of any ê‘son for any cause And yf by chauns any suche come vnto mynde put them quycly awaye with violence So was coÌ„maunded in the olde lawe Seke not vengauns nor to wreke thy selfe Leuiti 19. d. nor kepe in thy mynde the iniurie or wronge of thy neyghbour But here some persons wyl saye Syr I can fynde well in myne herte to forgyue the wronge but I can not forgete hyt And although I do not seke or mynde any meane of veÌ„gauns yet my hert doeth some tyme aryse and I then murmure and go out of cuÌ„peny â—erâ—er supra cautieÌ„ wyll nother salute ne be saluted of the parties and yf by chauns I can not auoyde then I checke or vpbrayde the person of the wronge Thys forgyuenes can not discharge the conscience byfore god And yet be they in wors case that make outwarde a fayre face as though all were clerely forgyuen and yet inwarde they bere rancore and grugge wolde be glad that god or some other persons shulde take vengauns or do some hurte vnto the parties Thys is in dede a very hatered who so kepeth hyt in herte be homicides and manslers Qui odit fratrem suum 1. Io. 3. c homicida est Who so euer sayth the scripture hateth his brother is a mansleer That hert or mynde that lyghtly forgeteth the benifetes of his frynde and that holdeth kepeth well in mynde the hurt and iniurye of hys foo or enimie is well assimuled and lykened vnto a colender or streyner that putteth on t the beste and reteyneth and kepeth the worst A very faythfull christiane therfore shulde clerely fully forgyue and vtterly forgette with al hys herte al iniures wronges and hurtes done in any wyse vnto his goodes or body Takynge euer example of oure sauiour and his holy folowers For he prayde his father vpon the crosse to forgyue hys foose and cruel crucifiers And saynt Stephan in lyke maner And saynt Bernarde sayeth that god doeth lyberally Gernar and frely forgyue all penitentes al iniuries wronges so that nother he wyl by damp nacyon take veÌ„geance nor yet coÌ„founde or make them abashed by vpbrayde nor impute ne lay any thynge vnto theyr charge by lesse loue or fauour so that they onely haue perfete wyl to do no more And yf we do in lyke maner eche vnto other we shall fullfyll the greate and laste coÌ„maundement that our sauiour gaue vnto hys disciples saynge Hoc mando vo bis c. Io. 15. c. This one thing I coÌ„mauÌ„de you sayde he that you loue to gether that you fauore eche other For in that shal euery maÌ„ knowe sayeth he that you be my disciples yf you loue eche other Thus shall we than haue perfete and vnfayned charite in our hertes yf we forgete and neuer kepe in mynde or remeÌ„brance iniuries wronges hurtes hyndrances and al displeasures done vnto vs. â§ â˜ž â§ â˜œ âšœ â§ Â¶ Of the thyrde poynte to be put clene a way and neuer to be called ne kept in remembrance â˜ž âšœ â˜œ THe thyrde to be forgoten is the dilectacion of synnes past which is very perilous For although the recorde and remembrans of synnes past may be good and profitable vnto some persons yet is that recorde neuer good Auguâ— but rather yuel except ther folowe forthwith some maner of repentance sorowe and displeasure for the offeÌ„ce of god in the synnes or by those synnes But to haue delectacion in that recorde or remembrans is neuer good but alway nought For as saynte Hugh De sancto victory sayeth Huge when so euer our lorde god by his holy sarrameÌ„tes or by coÌ„tricion doth louse the penitent from hys synnes forgyueth hys transgressions and offences he dothe therwith also bynde hym vnto perpetual detestation hatred of them that is that when the sayde synnes come vnto remembrans by any meanes that the person be abashed of them with hatred and sory that he so dyd with purpose and mynde neuer to coÌ„mit any suche agayne and thus that recorde may be good and profetable as I sayde vnto some ê‘sons For theyr be some maner of persons that after myne opinion shulde neuer call wylfully theyr synnes vnto mynde nor yet when they come vncalled kepe them in remeÌ„brance For some persons be carnall very frayle and sone set one fyre in flamed or at the least sore assayled with a lytle remeÌ„brans and so intendynge by recount of theyr synnes to make a mendes sodeÌ„ly they fal vnto forther daunger Let these maner of ê‘sons therfore beware and neuer call those synnes vnto mynde that were coÌ„fessed And yf by chauÌ„ce they come to remeÌ„brance let them caste them quicly a way with feare horror detestacion indignacion as they wolde cast an edder or a snake from theyr hande or a venemus tode that sodenly shulde fall in theyr lappe and with reuereÌ„de drede retourne vnto our lorde god and most swete sauiour

valariê° maxi libro 3. Who so wyl suffre and be styl shal sone after haue al theyr wyl For theÌ„ is fortune playnly vaynquished ouer comen when she fyndeth a pacient person Hyt muste nedely be true that our sauiour sayde vnto his apostles and disciples virgiliê° eue 5. In paciencia vestra possidebitis aias vestras In your paciece sayth he shal you haue possession of your hertes and myndes Lue. 21. when a man is troubled and vexed the mynde as they saye is not at home the mynde is not quiet ne at rest and so hathe he not for that tyme the possession of hym selfe But when so euer he doeth returne ê‘fectly vnto pacience theÌ„ shall he in that pacieace haue agayne the ryght possession of his herte / and mynde Ther is great differeÌ„ce bytwixe the possessyon of the mynde and losyng of the inynde But though a man had by trouble in manor loste hys mynde yet he myght by pacience recouere that losse brynge the sycke / and feble brayne vnto great strength hahylyte where many ê‘sons by impacience haue lost theyr myndes theyr lerning and hygh wyttes and gon starke madde and furious For certeÌ„ly one of the causes of furye madde rages is prowde impacience or impaciet pride Pacience then euer doth rendre the mynde quiete restfull sobre wyse / coÌ„stant And so is pacience coÌ„modious ê“fitable and necessarie vnto the quietude / and rest of yâ— mynde and cosequently vnto the welth of the soule not yet that in the sayde text of the gospel Chryst sayde In your pacieÌ„ce shal you haue possession of your myndes or of youre soules he sayde not you shall in your pacience haue power possession of your worldly goodes or landes nor of yor bodies nor yet of your name or fame not wtstandyng that vnto all these pacieÌ„ce is ê“fetable yet shal you not haue in youre pacience any possession of these For you may be put from the possession of them all lose them and yet haue full good and meritorious pacience and yet you knowe wel that for these thynges men do take full great pacience although they be of small price towarde the soule For they shal ê‘ysh but the soule remeyneth for euer So muche the more therfore shulde pacience be taken for the quietude of mynde and saluacion of the soule August sermoâ— 223. de teÌ„pore Thus haue we shewed of .iiii. commodities of pacience nowe remayneth that we shewe vnto you of the merites smal rewarde of pacieÌ„ce Not wtstaÌ„ding you muste knowe that the pacience that shall deserue rewarde must be perfect and haue all due circuÌ„staunces that bylongeth therunto Â¶ Of the circuÌ„stances of pacience The .xiij. Chapter TO knowe well yâ— due circuÌ„stances of pacteÌ„ce hit shal be coÌ„uenieÌ„t that you knowe the causers and mouers vnto impacience that accordynge thervnto your pacience may reaunswere For by .iiij. maners is pacience assayled and atempted That is to say of God and of the dyuyle Of maÌ„ to maÌ„ / and of mans owne sensualite Scripture sheweth that almyghty god dyd ê“ue the pacience of AbrahaÌ„ when he coÌ„mauÌ„ded hym to folowe the wyll of his wyfe Sate so to put out his owne son Hismael and hê mother Agar vnto wyldernes to go forth at a venture Genes 21. b. they wyst not whyder A greate prof of pacience And yet agayne when our lorde commaunded him to offre his son Ysaake in sacrifice A meruelous excercise of pacience Ibid. 12.8 a maÌ„ to slee his owne son yet was Abraham euery where most paciently obedient And lykewyse of holy Iob. The seconde assayler of pacieÌ„ce is the dyuyle by tentacion For he spareth no ê‘son of any degre ne any place â— Pet. or any tyme but as saynt Peter sayeth he cumpaseth and roleth about and seketh whom he may deuoure You knowe well he tented assayled our sayour But with greate pacieÌ„ce he resisted and venquished hym The thyrde assayler is man on of another And this assayle is so coÌ„mune that hyt nedeth non other declaracion but onely oure dayly expieÌ„ce The fourth assayler is man of him selfe For the sensualyte or concupiscence of euery man doeth some tyme assayle hym and tenteth to proue his pacience Iacobi 1. b. Vnus quis que sayeth saynte Iames Tentatur a concupiscencia sua abstractus illectus Euery man sayeth he is tented assayled drawne away intyced from hym selfe by his owne cuÌ„cupiscence These assaylers wel coÌ„sidered take hede nowe what circuÌ„stances and coÌ„dicions our pacience must haue / yf hyt be perfecte The fyrst coÌ„dicion is that it be true and do procede / of loue and neuer be feyned but alwaye to be as hyt semeth Grego in Homelia suê‘ Câ—â—udr And that euer hyt dwel / and byde styll in the herte inwarde although hyt maye seme outwarde to be contrarye Then muste hyt be shewed vniuersally vnto euery ê‘son in euery place At al tymes And in all thynges but euer accordynge vnto the assaylers or assayls therof And of yâ— cause or mater moued For some ê‘sons do seme very pacient and do kepe good pacience when they haue losse of theyr goodes hurte in theyr bodies or hyn drauÌ„ce of fame and good name And all wyll they paciently suffre but not of al ê‘sons For some can bere theyr souerynes and suê‘iours but not theyr equalles or inferiours And some can suffre / and bere theyr fryndes but not theyr foose or enemyes and yet some can better bere theyr enemyes then any other ê‘sons and fewe men can bere all ê‘sons Thys circuÌ„stance of the person therfore muste be coÌ„sydred For hyt forsyth muche who or what the person is that doeth assayle and moue the mater of impacience and also the mater that is moued For when god is the assayler and mouer what so euer the mater be the verye disciple of pacieÌ„ce may neuer grudge therat but though the mater were so greuouse that he coulde not well bere hyt yet shulde he euer haue good wyll to bere hit much more And to be sory that he doeth not bere hyt as he wolde shulde And euer to saye with Iob. Dominê° dedit dnÌ„s abstuâ—it Sicut dnÌ„o placuit ita factuÌ„ est siâ— nomen domini benedictuÌ„ That is Our lorde hath gyuen vs all and our lorde hath taken hyt a way As it hathe pleased our lorde So be it Blessed be euer the name of god We shewed you before that the mater of impacience maye be ministred sometyme by the assayle of yâ— dyuyle that neuer resteth to teÌ„te / and assayle man in al that he can but wheÌ„ the discipe of my lady pacience doeth ê‘ceyue that hyt cuÌ„meth of hym then must he myghtly manfully resiste and withstaÌ„de as dyd saynt Katerine saynt Marget and dyuers other that made opyn batayle with the dyule had noble victorie ouer hym Iâ— 4. v. For as saynt Iames sayeth Resistite diabolo et fugiet a vobis Resiste

that hated peace And when I spake feyre vnto theÌ„ they without cause impugned and contraried my saynge and so thwarted with me Iacobi 1. â— Blessed is that person sayeth saynt Iames that suffreth temptacion trouble For when he therin is proued he shall receyue the crowne and garlonde of lyfe And before that he sayeth Thynke you iudge or suppose myne owne bretherne that all ioye and pleasure is when you fall in to variant and dyuers tentacioÌ„s and troubles knowynge for certente that the probacion ê“fe of your fayth doth worke pacieÌ„ce pacience shal haue the worke of perfeccion that so you may be ê‘fecte whole vnto god in no thynge feyntynge feylynge ne lackynge Thus haue we shewed you of one mayster and teacher of pacience which by certeyne preceptes rules of holy scripture doeth teache the disciples and lerners of pacieÌ„ce to loue troubles and to be excercised in troubles by no meanes to fle nor auoyde any wrongê Nowe shal we setforth some doctors that do teache pacience by exeample and those be in two maners that is to saye worldly persons and gostly persons Â¶ Of the exeample of worldly persons The .xv. Chapiture â˜ž âšœ â˜œ WE may take exeample to lerne pacience at the worldly folkes and that as well of the that be yuel dampnable ê‘sons as of them that be good and vtuous The ambycious synners to atteyne and wynne wordly honours and dignites by ryght or wronge do take and suffre gladly losse of theyr goodes Ioperdy and hurt of theyr bodyes lytle carynge for theyr name fame lesse for the welth of theyr soules whiche thynge we haue not only of the storyes of the getyles Saluâ—â— as of carelyne in Saluste / and of the syege of Troye in Vergil but also in holy scripture as in the bokes of kynges Vergil In the Machabies and in many other placê although we name none of the cronicles of christians Auguâ—â— sermuÌ„e 223. c. de tê‘e et de paciencia 3. et 4. Cap. Theues also robers vnclene liuers sawldiours do take meruelous pacience in all troubles and Ioperdyes for to obteyne that they vnlawfully couet desyre And so do many full good vertuous ê‘sons as the marchantes shypmen pore housbaÌ„des artificers and laborers And all worldly persons whiche by good reason may moue make the gostly ê‘sons abashed and a shamed when they se and perseue these maner of lyueres take suche pacience in so greate paynes and all for to haue and gete those thynges that be vncerten vnto theÌ„ but onely that they hope trust to obtayne them And yet when they haue the full possession of them at desyre and pleasure they be in as great vncerteÌ„te howe longe to kepe and inioye theÌ„ or whether they shall soner be taken from theyr goodes by death or theyr goodes from them by chaunce Rede the gospell Lucke .xii. C. But vnto the true pacient persons Luc. 12. theyr gaynes be euer sure so that when they haue ons the rewarde fynall of theyr pacieÌ„ce they shal be sure neuer to departe therfrom ne euer shal hâ— be lesse in any parte but rather more And coÌ„tracie is it of those thynges for the which the worldly ê‘sons do suffer For when they haue gotyne haue in possession that thyngeÌ„ they labored fore desyred yet besyde that as we sayde that they be vnsure of yâ— kepynge therof they may be sure it may shal be mynushed made lesse dayly Alas howe is it thâ— that the gostly persons be not prouoked by theyr exeamples to suffer bere more gladly troubles and paynes for God and gostly gaynes I feare me Lucke 16. â— hyt be as our sauyour sayde of worldly wysedome / or wytte Saynge The chylderne of thys worlde be more prudent and wyse or wytty of prouision in theyr kynd then be the chylderne of lyght and grace So I thynke that the worldly ê‘sons do more feruently desyre those thynges that they suffre for August sermoÌ„e 223. c. de â—â—pore then do the gostly ê‘sons For. S. Augustyne sayeth that the violent feruour of desyres doeth cause in man the tolerance and sufferaÌ„ce of troubles labours paynes For no man doeth gladly suffer and bere that thynge that doeth put hym to losse or vnto hurte payne grefe but for the loue and desyre of that thynge that vnto him is a delectacion and pleasure Aug. de pacieÌ„tia Capi. 5. And therfore the more vehement and huge the more ardent flamynge / that the sayde delectacion coÌ„cupiscience and pleasure is in man so much is he therby reÌ„dred and made more pacieÌ„t to suffer and bere all maner of sorous paynes greues for that thyng yâ— he so coueteth desyreth and loueth That desyre than and loue is the cause of pacience and suffrance as well in gostly as in worldly ê‘sons The loue of yâ— worlde in worldly ê‘sons And in gostly persons the loue of god whiche two loues as they be in them selfe dyuers so haue they dyuers begynnynges and sprynges For the loue of the worlde hath begynnynge and sprynge in the frayle and corrupte fre wyll of man procedynge of the fals flaterynge voluptuous beawtye semynge pleasure of worldly thynges And is fastened pyght grouÌ„ded to remayne coÌ„sume in the herte mynde by lewde vse vnlawful custome which custome after sait Ysodore so byndeth the person Ysodo Vt vix remoueri posset That skant sayth he or vuÌ„eth it may euer be remoued But the godly and gostly loue is not so ingendred ne brede in man but rather is diffused shed and powred downe vpon vs so synketh into our hertes of the holy goste spirite â—o 5. a. that as saynte Paule sayeth is gyuen vnto vs. And therfore the pacience of the gostly persons is of that spirite that so dyd sende and mynistre the sayde loue not of the selfe ê‘sons though they be neuer so iuste and gostly For as we sayde before it is a gyfte of god that no person of hym selfe may obteyne or come by NotwithstaÌ„dinge euery man as oftymes we saye hath of god that grace frely gyuen of his owne bountie goodnes that he maye dispose hys wyll hert mynde to leyne vnto that grace and to folowe the mocion therof So than is the pacience of gostly ê‘sons 1. Cor. â— Aug. de pacieÌ„tiâ— grounded hathe begynnyng rote of charite whiche as the Apostle sayeth doeth susteyne suffer and bere all thynges to be borne and suffred Accordyng therfore vnto the quantite of loue and desyre in both the gostly and worldly ê‘sons is the quantite of paynes and troubles for the thyng that is beloued desyred is more stroÌ„gly and gladly suffred and more mekely and myldly borne and taken Yet is there muche differeÌ„ce betwene these paciences For the worldly pacience ingendred of worldly loue of those thynges that be transitorye and that sone passe and

cal for grace dispose your selfe to receyue it Psal you shall suerly haue it Spera in deo et ipse faciet Trust in god sayeth the prophete he wyl ê‘forme your desyre Begyn fyrste to be meke Psal 4. ephe 4. f. mylde sobre of fewe wordê and so go forth in your scole And nother iudge you nor thynke that euery hasty mocion or displeasure doth breke pacieÌ„ce For the ê“phete sayth Irascimini et nolite peccare be you wroth yet be not in wyl to synne you may se before that in case you maye be moued yet kepe pacieÌ„ce RemeÌ„bre also that you be nother angel nor stone but a lumpe of flesh of the frayle Adam that may lyghly fall your coÌ„mune prouerbe sayeth It is no shame to fal but yâ— shame is to lye therby Holy saynt Paul that neuer dyd dedly synne after his coÌ„uercion cryed out vpoÌ„ yâ— fleshe sayng O vnhappy maÌ„ that I am who shal delyuer â—o 7. d rydde me of this dedly body we may after him serue god in our myndê Ibide although yâ— flesh be frayle PacieÌ„ce therfore good christians is not so lyghtly lost for she wyll neuer forsake you excepte you wylfully fyrst forsake her despice her with delyberacion For coÌ„teÌ„pt may lose pacieÌ„ce that is ê‘ilous For yâ— wyse maÌ„ sayth Ve hiis qui ê‘duÌ„t sustineÌ„ciam Eccli 2. c. Woo payne be vnto theÌ„ that do lose pacieÌ„ce God dothe dissimble with the fraylte of those ê‘sons that be dredful to offeÌ„de him Gyue credeÌ„ce vnto god Eccli 2. b. he wyl recouer the refourme yâ— when yâ— swaruest or doste erre Euery man is coÌ„munely named after that vtue or vice that he most vseth in dayly coÌ„uersacion As when a maÌ„ for yâ— most part doth shewe mekenes then is he called a meke maÌ„ when he so sheweth pride he is called proude And in lyke wyse that ê‘son that doth suffre much is seldon moued is called a pacieÌ„t ê‘son And the hasty ê‘son is called impaciâ—t Vse you than as diligent scolers to suffre pacieÌ„tly for yâ— great part of yor life if by chauÌ„ce you be moued in that passion say or do amysse call your selfe quycly home be bothe sory and ashamed or abashed of your selfe cry god mercy and make amendê to satisfie yâ— party et noÌ„ occidat sol suê‘iracuÌ„diaÌ„ vestraÌ„ let not yâ— son go downe vpoÌ„ your wrath or displeasure sayth saynt Paule and theÌ„ dar I wel say that both your good name fame of pacieÌ„ce shal be coÌ„serued that you of god shal be reputed as pacieÌ„t And accordyng vnto yâ— merite deseruyng of pacieÌ„ce to haue your hyre wagê and rewarde whiche rewarde shal be double or treble For in this lyfe yf you in al ê‘secucions passions aduersites troubles turne and applie your herte mynde thought vnto yâ— exaÌ„ples before shewed specially vnto yâ— exaÌ„ple of our sauiour Iesu you shall not onely haue pacience Phil. 2. but also you shal be glad ioyfull to suffre for his sake as he dyd for you so shal you be reÌ„dred made qâ—â—ete restful in your mynde coÌ„scieÌ„ce And for your good exaÌ„ple in yâ— edifieng of your neyghbour you shal with our sauiour be exalted haue good name fame aboue other And when you depart out of thê worlde your maystres lady pacieÌ„ce wyl accuÌ„peny you coÌ„uey lede you vnto youre longe desyred home there pÌ„seÌ„t you vnto yâ— patron that seÌ„de you that pacieÌ„ce where she wyll remayne dwell with you neuer depart froÌ„ you in yâ—pÌ„seÌ„ce euerlastyng fruâ—cion of yâ— selfe esseÌ„cial pacieÌ„ce our lord god most swete sauiour Iesu Christe that lyueth reyneth with god yâ— father with yâ— holy gost one selfe same god with theÌ„ worlde wtout ende whider of hys merciful goodnes he brynge vs all Amen Pray of your charite for a late brother of Syon R. Whitforde Â¶ FINIS â§ A worke of dyuers impedimentes and lettes of perfection â§ âœš â§ BVt late I seÌ„de forth a lytle worke of the lyfe of perfectyon named the pype or tunne of the same lyfe And here nowe one of my brethren brought vnto me a treatise or lytle draght in latyn of an vncerteyn auctor whiche he founde by chaunce of certen impedimentes or lettes of the spirituall profite profitynge good spede goyng forwarde in the iourney to obtayn come vnto the same lyfe whiche tracte or draght I thought shuld frame wel vnto the same worke And therfore I put hyt into Englysh and added thervnto many thynges that I thought conueuient for the same â˜ž â§ â˜œ â§ Â¶ Of the fyrst impediment THe fyrst impediment let to profite and to go forth in the lyfe of perfection is the de faulte want or lacke of feruent desireâ€¦therunto For although euery maÌ„ wolde fayne haue that lyfe and dwell therin August homi 1. homiliaruÌ„ 50. yet ther be but very fewe that do profite go forwarde ther in the cause is they lacke feruour louyng desire and therfore they do not take the paynes labours and daungers that do apperteyne and belonge therunto For yf they dyd they shulde gyue studie and diligeÌ„ce euery day somewhat to ameÌ„de But when the desyre is not feruent ne hotte or skante a lytle warme but rather colde and flatte then do the ê‘sons lytle or no thynge amende but as they dyd yesterdaye so they do to daye as they do thys daye so wyl they do to morowe and so do they kepe on state and go no thyng forwarde for lacke I saye of ferueÌ„t desyre Quest But here you wolde paradueÌ„ture are why is hyt or what is in cause that a man hath not feruent desyre Two thyngê may be in cause Answe One is presuÌ„pcion of perfeccion For many ê‘sons do stande well in theyr owne fauour and thynke or iudge them selfe very holy ê‘fete ynoghe Theyr perfection doth so suffice theÌ„ that they seke no forther wherof Seneke sayeth we wyl therfore Seneca be no better because we suppose and thynke our selfe very good alredy and the best An other cause is presumption of wytte wysdome or connyng which doth inflate and flowe vp a ê‘son into pryde cause hym to repute hym selfe somewhat worth where in dede he is of hym selfe no thyng worth at al. The wysemaÌ„ sayeth Do not ex toll Eccli 6. a. enhauns ne lyfte vp thy selfe in the cogitacion thought of thy mynde lest by thyne owne foly thou haue a fall August And saynt Augustyne sayeth yf thou woldest come vnto a forther state of ê‘fection then thou haste thou muste be displeased and discontent with the state case thou art in Ergo he that wolde profete and go forwarde must haue a feruent desyre therunto For as saynt Bernarde sayeth that person for a suerte is not good Bernaâ— that wolde be no better For when

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