Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	affection_n	love_v	nature_n	2,758	5	5.1983	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27462	A sermon preached at the assizes held at Leicester, July xxii. MDCLXXVI before the Right Honourable Sir Edward Atkins Lord Chief Baron, and Sir Christopher Milton, Baron of the Exchequer / by the Honourable George Berkeley ...	Berkeley, George, 1651 or 2-1694.; Atkyns, Edward, Sir, 1630-1698.; Milton, Christopher, Sir, 1615-1693.	1686 (1686)	Wing B1970; ESTC R8808	9,310	30

others who are men of the same original Mould as he is indued with like affections and correspondent Principles of inclination and desire that so by containing his Passions within the Bounds of Reason and Religion he may teach others to moderate the excesses of them to prevent those violent effects that issue from so predominant and boisterous Principles So that the love of our selves is understood by all men it needs no Paraphrase or Explanation Nature and Reason prompt us to it and Religion recommends it so far as to make it the Model of our proceedings with one another Now he that truely loveth himself is a Friend of Humanity and loveth his common Nature in another man for we are not only taught of God to love our Brethren in Christ I Thess. 4.9 but may be our own Instructors only by observing the Rule of my Text which is fitted and squared to all conditions of Life For it preserveth and maintaineth all establishments of men it justles out no Duty or distinction of Order amongst us it doth not confound the different respects due to men as Morality enjoins and Prudence points out and directs it doth not overturn Communities by loosening the Bands of Authority and Subjection or confounding the degrees and stations which are necessary whether in Oeconomical or Civil Societies To love our Neighbour as our selves is by Reduction and Inference the love of Piety and God himself according to the Dialect of Scripture-Phrase in Holy Writ Saint Iohn expresly joineth them together He who loveth God 1 John 4.20 21. loveth his Brother also and if a man say I love God and hateth his Brother he is a Liar for he that loveth not his Brother whom he hath seen how can be love God whom be hath not seen Should I speak of this Rule as it deserves in what a plentiful Field of Arguments might I expatiate what a multitude of Motives and forcible Perswasives might I produce to oblige men to the practice of this so excellent a Duty Do we not prize and value our selves amidst disgraces and misfortunes and our frailties and weaknesses do they not but very little depress us in our own opinion nor do we desire to be lessened in the esteem of others Why then should we audaciously revile inwardly despise or scossingly reproach our Neighbour As we heartily covet our own welfare and profit rejoyce in the success of our own actions and are hugely pleased when others bear a part in our Joy so should we congratulate our Neighbour on the like occasion As we are not Stoically affected in the case of our Safety our Fortune our Honour and Repute nay our very Pastimes and Diversions but require the assistance of others and expect it from them in the like manner let us be helpful to our Neighbour and Promoters of his good As we would not be shot with Envy in the prosperous circumstances of our lives so neither ought we to repine at another mans increase of Fortune growth in Reputation or Advancement in Power If we find Delight and Complacency resulting to us from a flourishing condition in Wealth or Repute or any additional Ornament to our state are we not apt to communicate this satisfaction to others that we may augment our Joy by an accession of theirs Why then should we be close and reserved to our Neighbour in like Cases Why should we not extremely rejoyce at the Temporal or Spiritual good of our Neighbour especially the latter which doth so infinitely outweigh and vastly transcend all other concerns Alas Do not our disgraces and misfortunes strike and pierce our very hearts Doth not pain and sickness in us importune our Neighbours compassion and intreat the relief and succour of our Christian Brethren Doth not this then prompt us also to a fellow-feeling with and commiseration of our Neighbour in his distress There is none of us all that will not stickle earnestly for our selves we manage our own concerns with vigorous and faithful industry and we do all we can to prevent want and a destitute condition the fears whereof do so disquiet and molest us we are not satisfied with an empty wish but put our invention on the Rack in projecting our designs and bringing to pass our desires and if we are considerate and wife with as much solicitude and carefulness we propagate the Honour of God in our lives we impress an awe of Religion in our hearts we supplant ignorance and hurtful errour in our minds and do exterminate sin and a bad conscience in our selves this inculcates to us how ready and disposed how officious we should be in furthering our Neighbours good in advancing and procuring his Benefit in ministring to the wants and necessities both of his Body and his Soul And as we do not usually thwart and oppose our own eager propensions nor desire that others should contradict our fancy and humour so we may learn hence what Equity and Moderation we should exercise towards them what a complaisant and civil demeanour we should bear towards all men endeavouring to please them in all things for their edification Rom. 15.2 Is any man easily incensed against himself or does he desire to see others boil with indignation against him or betray a spightful and haughty Spirit towards him Then let him also shew a frank and condescending meekness of Temper such as will soften the harshness of bad Tempers rather than insult upon the frowardness of another or exasperate him with unseemly reproaches or libel him with harsh and bitter Invectives As we have a natural fondness for our selves and every man wisheth himself an increase of content and happiness so this propension inclineth us naturally unto a Sociable Life that we may in common partake of those Benefits which cannot be had in solitude Now the Laws of Society require a mutual regard unto the Members thereof for they are not calculated for the profit of one but of many and therefore he that wilfully oppresseth another is a Transgressor against the grand Law of our Nature and by his practice would discard all humanity and overthrow all helpful Society Alexander Severus the Emperour had always this Saying in his mouth Lamprid. in Vit. Alex. Sev. c. 51. p. 577. Hist. August L. Bat. 1661. Quod tibi non vis fieri alteri ne feceris Do not that to another which in thy conscience thou desirest should not be done unto thee This comprehends our deportment in all our words and actions so as to carry our selves harmless and inoffensive to others as we desire they would do to us Now 't is certain that no man is willing that his Neighbour should be rude in his address of a churlish temper of an untractable and refractory humour of a crabbed and disingenuous behaviour of a Cynical disposition on the one side or of a glosing dissimulation on the other that he should be either a Blab or a Sycophant No man careth that his Neighbour

Imprimatur Io. Battely Rmo D no D no Wilhelmo Archiep. Cantuar Ã Sacris Domesticis Ex Aedib Lambeth Sept. 8. 1686. A SERMON Preached at the ASSIZES HELD AT LEICESTER JULY xxii MDCLXXXVI Before the Right Honourable Sir EDWARD ATKINS Lord Chief Baron and Sir CHRISTOPHER MILTON Baron of the Exchequer By the Honourable GEORGE BERKELEY A.M. Published at the Request of Thomas Wilson Esq High Sheriff of the County of Leicester LONDON Printed by I. Macock for R. Royston Book-seller to his most Sacred Majesty 1686. A SERMON Preached at the ASSIZES Held at LEICESTER Iuly xxii 1686. MATTH vii 12. Whatsoever ye would that men should do to you do ye even so to them for this is the Law and the Prophets OUR Saviour upon the close of his Sermon upon the Mount doth in this Chapter forbid an affectation of Censure and Forwardness in Judging our Neighbour cautions us against the Prophanation and Prostitution of Holy things exhorts us unto Prayer with that persuasive inducement of God's Benignity and Goodness compared with the tenderness of an earthly Parent shewing us the disproportion of created and uncreated Goodness to strengthen the Argument Ã fortiori After which he descends to this Principle of Common Equity Therefore all things whatsoever ye would that men should do unto you c. In which Words we may consider these following Propositions as directly contained or implied therein I. That all men by a natural Principle which flows immediately from the very frame of their Natures are inclined to wish well to themselves II. That every particular mans happiness doth so much depend upon the general and common good of Society that it cannot be separate therefrom III. A General Rule of Natural Justice and Common Equity to be observed by all men in Society and Converse with one another viz. That whatsoever we would that men should do unto us we should do even so unto them IV. Lastly The Divine Authority and Sanction of this Precept For this is the Law and the Prophets I. I begin with the first of these viz. That all men by a natural Principle which flows immediately from the very frame of their Natures are inclined to wish well to themselves That every man hunts after his own felicity and is at all times a Well-wisher to his own good however he mistaketh the thing or the way to that good is a Maxim so evident and clear that no man in his sound wits can call it into question it is derived from the very necessity of our Natures men cannot do otherwise if they would It is the very fundamental Law of our Being and the very first Principle that God hath put into us In other Creatures it is called Instinct which God hath implanted in their Natures as a power necessary for their support and preservation We can as soon stifle or annihilate our very Beings as deprive our selves of this motion and desire after happiness which if we could take away would destroy our Constitution as men and quite unhinge the frame of our Natures As we cannot but directly feel our own passions by a quick and immediate perception so we applaud or else condole our selves as the motions of Pleasure or Pain do affect us according unto that Scheme of Good and Evil which we have framed in our minds For unless the mind be alienated through Phrenzy or other distemper of Body 't is not to be conceived that we should not seek and pursue after as good a condition as we can possibly be in in our desires and wishes at least if not in our practice and endeavour But this is a Point so very plain that I shall no longer insist thereon but proceed to the next Particular viz. II. That every particular man's happiness doth so much depend upon the general and common Good of Society that it cannot be separate therefrom As God hath given us no desire or natural inclination without sufficient power also of putting the same in execution so in nothing more hath he put us into a capacity of pursuing our truest interest in this World than by the constant exercise of Sociable Duties and the good Offices of common Life and Conversation This is apparent in the general Order of Providence The lowest Creatures that partake of life are sorted and combined together for their Common Good In Bees we have a resemblance of Rule and Polity Birds and Beasts accompany each other and joyn in the respective Offices of their kind and contribute their mutual Aid unless of the most savage and wild Natures And though we excel other Animals in a reasonable Soul to study Nature and the Authour of it and to pursue the ways of Happiness yet this is so far from promoting solitude and a life unsociable that it rather excites our inclinations and desires to a combination with one another under good and profitable Laws of Community For no man hath that sufficiency in himself as not to want the assistance of others no Creatures not the Angels themselves are absolutely perfect and completely independent much less can any Mortal be sufficient of himself without external Aid and foreign Supplies Therefore since God hath appointed a Communion and Fellowship in other Creatures inferior to Man how much more in us who are Members of his Church Militant on Earth that we may be the same in his Church Triumphant in Heaven Now as our happiness under God is fundamentally seated in Society to which many Vertues have an immediate respect and relative application so he that will be happy in a well-disciplin'd and civilized Community must observe the Laws of it which are modell'd for the benefit of each particular Member with a due regard unto the publick without which Proviso in tract of time the Establishment would fall and the Community be dissolved And thus I have briefly shewn the necessity of Society in general as we are rational and discoursive Creatures I come now in the next place to consider III. The General Rule of Natural Justice and Common Equity to be observed by all men in Society and Converse with one another express'd in my Text That whatsoever we would that men should do unto us we should do even so unto them As we are push'd on to the love of our selves by a forcible and controuling Instinct of Nature so God hath made this the Foundation of Justice and Charity the Rule and Measure of Domestick and Political Duties He that watcheth and observeth the motion of his own mind the inward frame of his own heart can tell his behaviour to himself and the various tendency of his passions towards whatever doth really or is but supposed to concern him As every man is tender of himself so he also desireth and expecteth that other people should have regard unto him should beware of incroaching upon his Person or invading his Interest Now if a man find these inclinations and propensions in himself he should consider the same likewise in

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