Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	great_a	world_n	1,652	5	4.2491	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17689	Of the life or conuersation of a Christen man, a right godly treatise, wyrtten [sic] in the latin tonge, by maister Iohn Caluyne, a man of ryghte excellente learnynge and of no lesse godly conuersation. Translated into English by Thomas Broke Esquier Paymaister of Douer. An[no] M. D. XLix. The first day of Ianuary	Calvin, Jean, 1509-1564.; Broke, Thomas.	1549 (1549)	STC 4436; ESTC S110975	42,086	164

sacrifice Ro. xii holye and acceptable vnto him here in to consiste the true honouring of hym wherupon ryseth cause to exhorte men that they become not lyke vnto thys worlde but be transformed and newe shapen by the renewynge of theyr myndes that they maye proue by experience what the wil of God is Nowe thys is a greate thynge that we are dedicate and offered vnto God to the entente that hereafter we should not thynke speake ymagyne nor do anye thynge but vnto hys honoure For a thynge being once holye offred vnto him is not with out hys greate dishonoure applied to prophane vses Wherfore if we be not our owne but the lordes both what errour ought to be fled froÌ„ to what ende all the accioÌ„s or doinges of our life ar to be directed it appereth We are not our owne therefore neither our owne reasoÌ„ nor wil may rule in our counsailles and dedes We are not oure own therfore we may not appoynt to our selues thys ende to desire the thynge that after the fleshe or onely naturall man is good for vs we are not our owne therefore as nigh as we caÌ„ let vs forget our owne selues all thynges that be ours Againe we perteyne vnto the Lorde therefore lette vs lyue and dye vnto hym we perteyne vnto the Lorde therefore let his wysedome and wyl rule al our Actes or deedes we perteine vnto the Lorde vnto hym therefore as to the onely moste lawefull ende lette al the partes of oure lyfe enforce to atteyne O howe muche hath he profited whiche hauynge learned that he hym selfe is not his owne hath taken away the rule and gouerment of hym selfe froÌ„ his owne wysedome to brynge it to our Lorde For as thys to destroye men is the moste hurtfull pestilence when they obey vnto them selues so the onely hauen of health is neyther to vnderstande nor to wyl any thynge by them selfe but alonly to folowe the Lorde goinge before them Let thys therefore be the firste steppe a man to departe from hym selfe to th entent he may applie the whole strength of his witte to obeye vnto the Lorde I speake of obedience not that lyeth in the obedience of wordes onely but whereby the mynde of a man being voyed of the very wysedome of the fleshe or natural man turneth it selfe al together vnto the becke and pleasure of Goddes spirite Of thys transformyng or turning which Paule calleth the renuinge of the mynde though it be the first enteraunce into life al the philosophers were ignoraunt for thei say that reason only ruleth man onely reason they thynke worthy to be hearde finally to reason onely they geue suffre the gouermeÌ„t or rule of their dedes But christiaÌ„ philosophy biddeth reason to geue place to obey be in subiection vnto the holy gost that man do not nowe hym selfe lyue but rather beare Christ lyuinge and reigning in hym Therupon followeth also thys other thynge that we seeke not the thynges which be ours but whiche are accordyng to the Lordes wyl and make for the settynge furth of his glory And thys is a token that a man hath muche profited when hauynge in a maner forgotteÌ„ our selues yea the consideration of our selues set asyde we bestowe oure myndes or desires faythfully vpon the Lorde and his coÌ„maundementes For wheÌ„ the scripture commauÌ„deth vs to leaue of the priuate consideration of our selues it doeth not onely race out of our hertes gredy desire of hauynge and affectynge of power and the fauour of men but also plucketh out by the rotes ambition and al desire of the prayse of men other more secrete pestilences Truly it is meete that a christen man be so ioyned and so prepared vnto God that in al his conuersation he counte that he hath to do with God By this meanes as he shal cal backe al that he hath to goddes wyl and pleasure so wyll he referre the whole purpose or entente of his mynde reuereÌ„tly vnto hym For he that hath learned to beholde God in the doinge of al thynge therwythal turneth away from al vayne thynges Thys is that deniynge of oure selues whiche Christe assone as he had called his disciples wyth so greate diligence taught them the whiche after it hath once taken place in the hert firste leaueth no place either for pryde or disdayne or braggynge and after that neither for couetousnes nor vnlawful lustes nor lechery nor wanton delicates nor for other mischiefes whiche come of the loue to oure owne selues Contrarywyse where so euer it reygneth not there eyther moste fylthy vices wythout shame straye aboute or elles if there be anie outwarde shewe of vertue the same is corrupt with the naughtie desire of praise For shewe me a man if thou canst who except he haue according to gods commauÌ„demente forsaken him selfe wol frely or for naught exercise goodnes amonge men For who so euer hath not bene of thys minde thei haue folowed vertue for prayse sake But who so euer at any tyme amonge the philosophers coÌ„tended the vertue was to be desired for it selfe and not onely for the goodnes that was in it were neuerthelesse puffed vp wyth arrogancye that it appeareth they desired vertue for none other cause but to haue matter to be proude of But god so litle deliteth either in the flatterers of the coÌ„mon peoples eares or in their proud hertes that he telleth them that they haue receyued their rewarde in thys worlde maketh harlottes and other open synners nerer to the kyngdome of heauen then such But we haue not yet declared wyth howe many howe greate hynderaunces a man is let from desirynge of goodnes so longe as he hath not denyed him selfe for it was truly sayed long ago a worlde of sinnes to be hidde in the soule of a maÌ„ And thou cast fynde none other remedye but that first deniynge thy selfe and settynge asyde the consideration of thy selfe thou do applie thy whole minde to seeke those thinges whiche oure Lorde requireth of the to reckeÌ„ that therfore onelie they are to be sought for because they please hym Furthermore thys denyall of oure selfe hath respecte partlie vnto men and partly or rather chieflie vnto God for when the scripture byddeth vs so to behaue our selues amonge men that we geue honoure vnto them before oure selues and that wyth greate faythfulnes we bestowe oure selues al together vpon doinge good to them it geueth those coÌ„maundemeÌ„tes whiche oure mynde can not vnderstande excepte it firste lacke his owne natural wysedom For euerie man thynketh through the blyndnes wherewyth we al runne headlyng into the loue of oure owne selues that he hath a iust cause to auaunce hym selfe and to dispise al other in respect of hym selfe If God haue geueÌ„ vs any thynge whiche is not to be repented of we puttynge our delectation therin by and by are high mynded and do not onely swel but also wel nigh bruste for pryde The vices wherwith we abound those we both diligently hide

frome other men and in flatterynge of our selues recken them lyghte and smal yea and other whyleste delyght in theÌ„ as though they were vertues And if we see the same giftes in other men whiche we wondre at or be in loue wyth in oure selues yea let them be greater then oure owne yet lest we should be constrayned to take them for oure betters those gyftes we do thorowe malice make worse and diminish but if there be anie faultes in them then being not contented wyth rigorousnesse and bitter tauntynge to harken and spye them out we wyll maliciously make of ant egges ant hylles and sette out the matter at leÌ„gth WhereupoÌ„ ryseth thys lordly presumption wyth euery one of vs that as being by a coÌ„moÌ„ law exempt eueri one would aboue the reste excell or be taken higher There is no man elles but eyther wythout cause we fierflie defye hym or elles at the leste waye as oure inferioure sette noughte by hym In deede pore men geue place to the rych the comminaltie to the nobilitie the seruauntes to the maisters and the vnlearned to the learned But for all that there is no man who inwardly and wythin his brest nourisheth not some oopinion of excelleÌ„cie Thus euery man in flattering of him selfe doeth execute or beare a certeine kyngdome in his herte And attributing to muche to him selfe that he may the better stand in his owne coÌ„ceite he taketh vpoÌ„ hym authoritie to iudge other mens wittes maners but if it come so far furth that thei once coÌ„tend or be at wordes then their poyson breaketh out For mani in deede preteÌ„d much meknes or geÌ„tlenes so loÌ„g as thei find al things pleasauÌ„t after their owne mindes But howe manye be there that wheÌ„ they be once pricte or stirred vp vse such maner of moderacioÌ„ or humblenes And there is no other remedy but that this most noysome pestilence of blind loue and of loue to oure selues muste be plucked vp out of the bottom of oure hertes eueÌ„ as also by the doctryne of the scripture it is puld vp For this we be taught that the giftes whiche god hath geueÌ„ vs we ought to remembre not to be oure goods but the fre giftes of god of the which if meÌ„ be proud they therby vtter theyr vnthaÌ„kfulnes Furthermore by the continuall considerynge of oure synnes we calle our selues backe vnto lowlines of herte Thus there shal nothynge reste in vs wherefore we shoulde swel for anger or pride but ther shal be greate cause why we shoulde throwe downe oure selues or beare our selues low Againe we be commaunded what so euer giftes of God we beholde in other so to reuerence and behold those same that we also honoure them in whoÌ„ thei be For it were a parte of great wyckednes to take awaye from them that honoure whyche oure Lorde hath vouchsaued to geue them But at their vices we are taughte to winke not that through flatterie we should nourish or maintaine them but that we should not because of them speake reproche of those persons vnto whome we ought to beare frendshippe and honoure Thus shall it come to passe that with whom so euer we haue to do we shall beare oure selues not onely lowly gently but also familiarly freÌ„dly eueÌ„ as coÌ„trariwyse vnto true mekenes thou shalte neuer come anye other waye but if thou shalt haue thy herte tempered boeth wyth the throwynge downe of thy selfe and also wyth the reuerencynge of other Now to do thy dutie in seking of thy neyghbours profite howe hard a thing is it Surely onles thou departe from the considerynge of thy selfe and after a sorte put of thy selfe as a man doeth hys garmente thou shalte brynge nothyng to passe heare For how caÌ„st thou shewe furth the workes whiche Paule teacheth to perteine to charitie except thou forsake thy selfe that thou maiest bestowe thy selfe all together vpon other loue or charite sayth he is pacient and suffereth long and is curteous loue inuieth not loue doeth not frowardely swelleth not dealeth not dishonestly seketh not hir owne is not prouoked to angre If thys one thyng be required of vs that we seke not our owne theÌ„ there must no little streÌ„gth be brought vnto nature for it inclineth vs so to the onely loue of our owne selfe that it suffereth vs not so sone wythout regarde to ouer passe both vs ours that we may care for other mens profite yea wylyngly depart froÌ„ our owne right that we may the more diligeÌ„tly loke to our neybours profite But the scripture to lead vs as it were by the hande to it warneth vs what so euer gift we obtene of our Lord the same to be comitted vnto vs vpoÌ„ this coÌ„dicion or couenauÌ„t that it shoulde be bestowed on the coÌ„mon proffite of hys congregacion and therefore the lawful vse of all gyftes to be a liberall and geÌ„tle departyg froÌ„ them vnto other And there could be deuised no rule more sure nor any exhortacion for the keaping of it more strong then wher we be taught all gyftes and qualities whiche we are indued wyth to be sente vs of God or put of truste into our handes on thys condicion that thei should be bestowed vnto our neyghbours profit yea the scripture yet goeth further whyle it compareth the gyftes whyche euery man hath vnto the powers or qualities whyche the meÌ„bers in a mans bodye are indued wyth Neuer a member hath hys powre for hym selfe alone neyther applieth it to hys owne priuate vse but powreth it furth vpon his felow membres and taketh no profit therby but that which coÌ„meth forth for the comon commoditie of the whole bodye besydes So a good man what so euer he can do he oweth that habilitie to hys bretherne prouiding no other wise priuatly for hym selfe but that his mynd neuertheles is bente vnto the comon edifiyng or mayntaining of the congregation Therefore let thys be a short rule vnto marcie and compassion what so euer God hath indued vs wyth wherby we can healpe oure neyghbour thereof we to be stuardes who are bounde to yelde accomptes of the orderyng and bestowynge of it moreouer that only to be the ryghte orderynge and bestowynge of it whyche agreth with the rule of charitie So shall it come to passe that not onely we shall alwaye ioyne the desyre of our neighbours profit with the carynge for oure owne but also shall regarde it before oure oure owne And that we myght know that thys is the lawe of true ministrynge or vsinge of what so euer gyftes we haue receyued of God in tymes paste he made the same lawe also in the smalleste gyftes of hys benignitye For he commaunded the firste fruites of corne to be offered vnto hym whereby the people should beare record that it was not leful for them to take any fruite of suche goodes as were not firste consecrated or applied to gods vse Wherefore if the gyftes of God be sanctified or holye vnto vs then only when we haue

shall be boeth liberall and mercifull in the. And as then Christe desired the crosse thirsted for oure saluation and humbled hym selfe to very death prayinge for his enemies euen so nowe Christe in vs shall neither seeke his owne profite nor thynke on aduengmente nor disspise suche as be weake but shall become all vnto all men that at the lest way he may wynne some And by thys meanes shall we stoppe the sclauÌ„derous mouthes of the enemies of fayeth whiche saye that the teachynge of it distroyeth taketh awaye al good worckes so that oneles they be altogether vngodly as thei shal se the good worckes of the faithfull they shall glorifie our father whiche is in heauen Nowe to make an ende I haue good reader traÌ„slated a good parte more of the institution of a Christen maÌ„ wrytten by thys noble clerke whiche I can not nowe put in print partly through myne owne busynes as well at Douer as at Calleis and partly by reason the prynter hath presently no leasure for the same Yet by the grace of God I wyll shortly the Kynges maiesties busynes geuynge me leaue put forth either the same or part therof to the edifiyng I truste of the christen coÌ„gregation In the meane time the grace and peace of God be wyth the and wyth all that thorugh the hate they haue to synne do longly loke for and patiently abyde the comynge of the great shepherde of our soules Iesus Christ. To whom with the father and the holy gost be prayse worlde wythout ende Amen or largly to entreate hereof peraduenture the tyme maye here after serue But thys presente worcke requireth that we wryte a true plaine doctrine as coÌ„pendiously as we can But as philosophers haue certeyne endes or causes of iustice and honestie from wheÌ„ce they deriue fetche the particular properties the whole company of vertues so scripture in this thynge lacketh not an ordre but keepeth in writynge a goodly maner and way yea muche more certeyne then al the philosophers Herein onely is the difference that in so much as they were men desirous of honour they coueted to atteyne to an exquisite finenes of teachynge that they might thereby boste out the excellencie of theyr witte But the spirite of god because it doth teach without such affectation and desire obserueth not so exactly nor so often a coÌ„peÌ„dious way But yet that such oughte not to be contemned or dispised of vs it telleth vnto vs sufficieÌ„tli whiles the same scripture teacheth vnto vs otherwhilste the same Furthermore this lessoÌ„ which the scripture teacheth whereof we speake goeth chiefly vpon two poyntes The firste is that the loue of ryghtuousnes to the whiche else by nature we be nothing inclined should be bi little litle poured in grafted into our myndes The second is that there shoulde be prescribed vnto vs a rule whiche may not suffre vs in the seekyng desiryng of ryghtuousnes to be deceyued The scripture hath mani waies the same very good to prayse righteousnes as touching theÌ„ we haue in other places spoken our mynde before But yet some we wyl here touch briefly Upon what foundation maye it better begynne then when it admonisheth Leui. xix vs that we muste be sanctified or holy i Pet. i. because oure god is holy For when like dispersed shepe we were scattered abrode and put in sundre in the daungerous deserte of thys world he gotte vs vp agayne that he myght gather vs together vnto hym selfe WheÌ„ we heare mention of the ioynynge of god and vs together we oughte to remembre that holines ought to be the couplinge or knyttynge together of hym vs. Not because we thorowe worthines of our owne holines maye atteyne to haue felowshippe wyth hym when rather we muste cleaue fyrst vnto hym that we maye be throughly washed and sanctified wyth his holynes but rather because it greatly perteyneth to his glory that we haue not felowship with iniquitie and fylthynes Wherfore it teacheth vs thys to be the final cause and intente why we were called and whereunto we muste alwayes haue respect if we wyll answere vnto God when he calleth vs. For to what purpose serueth it that we are plucked out and deliuered from the wickednes and fylth of the worlde in the whiche we were drowned if we suffre oure selues all oure lyfe longe to be sowsed and waltered in them Furthermore it admonisheth vs also that we maye be counted for the people of God Ephe. v. et alibi we muste dwel in the holy citie of Ierusalem the whiche as god hath consecrated it and made it holy for hym selfe so it is a detestable thynge that it shoulde be defiled wyth vncleanes of thenhabitauntes of it Where vpon these saiynges ryse they shall dwell in the tabernacle of God whiche walke wythout spot and loue rightuousnes Psal. xv c. And that it maye the better awake vs out of our slepe Ra. vi it sheweth that god the father as he made an attonement betwene him selfe and vs by his sonne Christe so hath he shewed vnto vs a paterne example vnto the whiche he wil haue vs to be made lyke Go to let them who thynke that moral philosophie and exhorting vnto good maners is taughte as it oughte to be onely of philosophers fynde me a more excellent rule or ordre in wrytyng among them all concernynge the same For they wheÌ„ they go earnestly about to exhort vnto vertue alledge nothyng for it but that we shoulde lyue accordynge to nature But the scripture fetcheth the ground of exhortation from the heade sprynge whyle it not onely commaundeth vs to ordre al our lyfe accordyng to goddes wyl who is boeth the gyuer and owner of it but after that it hath taughte vs that we haue growen out of kynde from the true beginnyng and lawe of our creation it bryngeth in Christ thorowe whom we are come againe into the fauoure of god to be set furth vnto vs for an exsample that we myght expresse his likenes or be lyke vnto hym in oure conuersation What canst thou require of more efficacie theÌ„ this one thynge Mala. i. Naye rather what canste thou aske more then thys alone Ephe. v. For if for thys cause we be chosen of oure Lorde for his chyldren i. Iohn iii. that oure lyfe shoulde represent Christe the bonde and cheine of his chosing of vs Ephe. v. then except we nowe faithfully geue and wholly betake oure selues vnto ryghtuousnes Hebr. x. we do not onely trayterously fall away froÌ„ our creator i. Cor. vi through shamefull breakynge of our allegiaunce promise made vnto hym i. Pet. i. but also we forsake him to be our sauiour i. Cor. vi vii Furthermore the scripture taketh occasion to exhorte vs by considerynge aswell of al the benefites of god Iohn xv as also of euerie parte of our saluation whice it sheweth vnto vs as thus For so muche as

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