Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	flesh_n	law_n	sinful_a	10,359	5	10.4238	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13670	A full deuoute and gostely treatyse of the imytacyon and folowynge the blessed lyfe of our moste mercyfull Sauyour cryste compyled in Laten by the right worshypful Doctor Mayster Iohn Gerson: and translate into Englisshe the yere of owre lorde M.d.ii. by maister william Atkynson Doctor of diuinite: at ye speciall request [and] co[m]maundeme[n]t of the full excellent Pryncesse Margarete moder to our souerayne lorde Kynge Henry the. vii. and Countesse of Rychemount and Derby.; Imitatio Christi. English.	Atkinson, William, d. 1509.; Gersen, Giovanni, Abbot of Vercelli, 14th cent., attributed name.; Thomas, à Kempis, 1380-1471, attributed name.	1517 (1517)	STC 23957; ESTC S107339	132,115	238

walke symple without colour or deceyte it maketh man to declyne and fle from all yll it pretendeth no snarys of deceyte and it maketh man do his werkys all purely for god in whom also he fynally doth rest nature doth dye agaynst his wyll he wyll nat gladly be oppressyd or ouercome ne he wyll gladly be obedyent or subdued vnder other but with vyolence grace doth the contrary for it maketh man to stodye to mortyfye hym selfe Also it resysteth to sensualyte and so brydeleth hir that she rebell nat grace maketh a maÌ„ to be subiecte to other It maketh hym to desyre to be ouercome It wyll natsuffer man to vse his owne lyberte It maketh man wyllynge to be euer vnder dyscyplyne It maketh man nat to coueyte domynacyon vpon other but alway to be on lyue and stande vnder God and for God to howe humbly to euery man Nature laboureth and studyeth euer to and for his owne profyte and gyueth hede what lucre aâ—auntage he may gette by other but grace attendeth nat to his owne ê“fyte but rather he attendeth what is good profytable to many nature desyreth gladlye honoure reuerence grace gyueth all honour and glory feythfully to god nature dredeth coÌ„fusyon coÌ„teÌ„pte grace ioyneth to suffre coÌ„tynually repreues turment for the name of Iesu Nature loueth Idlenes and bodyly rest and grace can nat be Idell but seketh gladly some profytable labour Nature seketh fayre thynges and curyous and aborreth vyle thynges and gros and grace delyteth in symple humble thynges it despyseth nat harde thynges nor to be idued with olde garmeÌ„tis Nature beholdeth teÌ„porall thynges and ioyeth at erthely lucres It is heuy at harme and anone iÌ„paci ent wrathfull at an iniurious worde but grace be holdeth thyngê eternall it doth nat iÌ„clyne ne cleue to teÌ„porall thyngê wherfore it is nat troubled iÌ„ losse of worldly goodes nevexed at sharpe and harde wordes for he hath put his treasoure ioy iÌ„ heueÌ„ where nothynge may perysshe nature is couetous and it soner gladlyer receyueth than gyueth Also it loueth properte pryuate thynges but grace is pyteous and large to the poore nedy it escheweth syngularyte it is content with fewe thynges it Iugeth that it is better and more blessyd to gyue than take Nature enclyneth a man to the loue of creatures as to his owne body to vayne syghte and mouynges and to such other thyngê but grace draweth to god and to vertues it forsaketh the worlde and creatures therof with allvanytes it hath carnall defyres it restrayneth wauerynge or wandrynge about it maketh man asshamed to be in open place Nature hath soone outwarde solace wherin his sensys delyte grace seketh solace in god only it delyteth in ce lestyall thynges aboue thynges vysyble nature moueth man to do all his dedes and warkes for ê“per auayle it wyll do nothyng frely but trusteth for his good dede eyther as good a dede or a better or at the fauour or laude of man therfore it setteth moche by them be they neuer so exyle but grace seketh nat any temporall thyng nor it asketh none other thyng but alone for towarde nor it asketh no more of temporall thyngê but that he maye be the helpe of them â—omâ— to thynges eternall Nature ioyeth of the multytude of carnall frendys and kynnes folke he hath pryde of noble kynÌ„e or of the noble place that he is borne in it gladdeth to be with myghty men and with his peris but grace maketh man to loue his enemyes nor he is nat proude of the multytude of freÌ„dys ne it reputeth nat nobylyte of freÌ„des or of place that he cometh of but if more vertue be there than with other it fauoureth more the pore thaÌ„ yâ— ryche it hath soner compassyoÌ„ vpoÌ„ an iÌ„nocent than vpon a myghty man it ioyeth euer in trothe nat in falshede it exorteth good folke to encrease of vertue and goodnes to be assymylate to the sone of God by â—tu nature soone coÌ„playneth of defaut or heuynes that he suffreth but grace suffereth pacieÌ„tly all euylles nature maketh all thynges bowe to hym it fyghtethe for hym selfe reproueth but grace referreth all his cause to God it maketh man to ascrybe no goodes that he hath to hym selfe but to god onely of whom all goodnes cometh orygynally it maketh man huÌ„ble nat to boste â–ª hym selfe presuÌ„ptuously it stryues nat nor â—ferreth nat his reason or seÌ„teÌ„ce before another but iÌ„ euery cause or fortune he submyttith hymselfe to the eternall wysedome iugemeÌ„t of god nature desyreth to know to here nouelties he wyll also apere forth warde and haue the syghte and experyens of many thynges by his outwarde senses he desyreth to do such thynges yâ— laude and great pray synge cometh of but grace doth nat desyre to know and perceyue newe or curyous thyngê For all such vayne desyres cometh of the olde corrupcyon of synne syth nâ— newe thynge and durable is vpon erthe graâ—e techeth the senses of man for to contrayn and let the vayâ—e glory â—â—t pleasour of man to eschewe all outwarde auauÌ„tage to hyde mekely such thynges as be laudable marueylous in hym to seke the laude and honour of god a profytable frutfulnes of euery thynge cuÌ„nynge that maÌ„ hath it wyll nat that man coÌ„mede hym selfe ne exalte his vertue but it wyll yâ— god be blessyd in his gyftes the which gyueth euery thynge after his fre charite without our deseruynges This is a supernaturall lyghte a specyall gyfte of God and it is a proper sygne and token of electe chosen persones an ernes of euerlastynge saluacion which lyfteth vp man fro theyse erthely thynges to loue thyngê celestiall it maketh a spuÌ„all person of a carnall the more therefore that nature is ouercome the more grace is yette in man dayly is inwarde man that is to say the soulevysyted renewed with inwarde graces vysytacyoÌ„ after the Image of God Â¶ The .lx. chapter of the corrupcyon of nature and the workynge of grace LOrde god that hast made me to thy Image lykenes graunt me thy grace the whiche as thou hast afore shewed is so great necessary to my saluacioÌ„ yâ— I may therby vaynquyssh my right bad nature that draweth me to synÌ„e ê‘dicioÌ„ I fele in my flesshe a lawe of Synne that Impugneth the lawe of my mynde and maketh me thrall to synne to obey to sensualyte in many thynges nor I maye nat resyst the passyons or mocions therof but if thy holy grace infounded ardently to my hert assyst me Thy great abuÌ„daunt grace is nedefull to me that nature therby may be ouercome in me whiche is alwey prone to yll appetyte thought for that nature lynyally descendynge fro our fyrst fader Adam into his successyon after that it was vycyat defoyled by his synne the peyne therof desceÌ„did iÌ„to euery maÌ„ so that that nature the which

that but alonly to be vylypeÌ„ded or despysed iÌ„ my pleasure honour ouer all desyre that whether thou lyue or dye god alwey be gloryfyed iÌ„ the or by the. Â¶ The .lv. chapt a man beynge in heuynes desolacioÌ„ shulde coÌ„mytte hym into the handes of god to his grace sayinge LOrde god holy fader blessyd be thou now euer for after thy holy pleasure so thou hast done to me and all that thou dost is good I besech the good lorde that thy seruauÌ„t may ioy in the and nat in my selfe ne in none other thynge but in the or ordred to the for thou alone art verye gladnesse thou art my hope my crowne of reward thou good lorde arte my ioy honoure what haue I or any of thy seruauÌ„tis that we haue nat receyued of thy goodnes ye without our meryte all be thyne that thou haste gyuen and made I am but pore haue be in trauayle fro my youth often my soule is heuy vn to wepyng some tyme it is troubled agayn it selfe for passyoÌ„s fersly inrysynge I desyre good lorde the ioy of peace I aske yâ— peace of thy chosen chyldreÌ„ the which be norysshed fed of the iÌ„ the lyght of iÌ„ warde eternall ê¯solacyoÌ„ if thou good lorde grauÌ„t me peace if thou graunt me in wardly holy ioy than shall the soule of thy seruauÌ„t be full of louynge and deuoute praysynge of thy infynyte goodnes if thou withdrawe the fro me as thou haste often wonte to doo than I may nat ren the way of thy commaundemeÌ„tys that is to say fulfyll them but more thy seruauÌ„t is then arted to knocke his breste to knele for grace and consolacyon afore had for that it is nat with hym nowe as yesterday the daye before whan thy lanterne of lyghte shone vpon hym illumyned his soule and was defended fro the inwarde temptacyons vnder the shadowe shylde of thy wynges right wyse fader euer worthy to be most loued the hour is come that thy seruaunt shulde be proued in it is worthy father that thy seruauÌ„t suffer this hour som what for the Thou knew in thy eternall presens an houre for to come in the whiche for a lytell tyme thy seruauÌ„t shuld outwardly be ouercome yet withinforth be euer lyuynge ayenst the that he shuld be vy lypended centeÌ„pned and despysed for a tyme in the syght of men by sorys peynes passyon that he a ryse agayne with the in the morne of a new lyght of grace after that be gloryfyed in heuen for allsuch humylyacions holy father thou haste so ordeyned wylled after thy coÌ„maundement so be it fulfylled iÌ„ me This is thy grace yâ— thou good lorde shewest to thy frende to suffer troubles here in this worlde for thy loue as ofte whaÌ„ so euer in what so euer wyse thou dysposest or suffrest it to fall without thy counceyle and prouydence And also without cause nothynge is done here in erthe It is good to me good lorde that thou hast humbled me that I maye thex by lerne the ryghtwyse iugementes and therby caste fro me all pryde and presumpcyon of hert It is very ê“fitable to me that I haue suffred or had such coÌ„fusyon that I by the erudycyon of it shuld rather seke thy consolacyon than mannes in such aduersy te I haue lerned also therby to drede thy inscrutable iugemeÌ„tes whereby thou prouest scourgest the ryght wyse man and the wycked and that nat with out equyte and rightwysnes I thaÌ„ke the that thou haste nat spared my synnes but punysshed me with scourges of loue ye bothe within and without with sores and anguysshes no creature vnder heueÌ„ may coÌ„forte me in myne aduersytes but thou good lorde the very and heueÌ„ly leche of mannes soule that smytest and helyst agayne Thou ledest vs into sharpe peynes of body suffrest vs to be ledde into dedely synne sometyme and thou bryngest vs out therof agayne by thy great grace Thy dyscyplyne be vpoÌ„ me and thy scourge shall teche me the wayes of vertue and mekenes Lo fader I am here in and vnder thy handes I enclyne me vnder thy rodde of correccyon smyte my backe and my necke that I may bowe and refourme my crokydnes vnto thy wyll Make me meke and lowly that I may lyue alway at thy wyll I commyt me to the good lorde with all myne for to be correcte For better it is to be punysshed and correcte here than after this lyfe thou knowest all thynges and nothynge is hydde in mannes soule or concyens fro the afore any thynges be made thy wysdome knoweth theym for to be it is nat nedefull that any man teche or warne the of any thyng that is done here in erthe Thou knowest what profyte or peyne is expedyent to me and moche trybula cyon auayleth to pourge the fylthe and ruste of my horryble Synne and vyces therefore do thou with me after thy pleasure and despyse nat I beseke thy grace my synfull lyfe for thou knowest it best grauÌ„t me good lorde grace to knowe that I am bounde to knowe and to loue that I ought to loue to prayse yâ— thou wolde I shulde prayse and to repute that is pÌ„ cyous iÌ„ thy syght and to refuse all that is vyle afore the gyue me grace good lorde nat to Iuge thynges after myne outwarde syghte ne after the herynge or the relacyon of vncunnynge folke but truly to dyscerne of vysyble thynges spyrituall and aboue all thynges to enquyre and folowe thy wyll pleasure mannes wyttes be often dysceyued in iugement also the louers of the worlde be often dysceyued in louynge all onely thynges vysyble what is a man the better that men repute hym more or better thaÌ„ he is iÌ„ dede a deceyuer deceyueth another one vayne maÌ„ another one blynde man another one sycke persone another whyle he so exalteth hym And yet in trouthe he more confoundeth hym than auaunceth whyles he so vaynly dothe laude or prayse hym for howe great coÌ„mendable holy euery man is in thy syght so worthy great he is and no more Â¶ The .lvi. chapter A man shulde gyue hym to huÌ„ble warkes whan he is nat inclyned or dysposed to hye warkes SOne thou mayst nat alway stande in feruent desyre of vertue nor in the hyghe degre of coÌ„temptacion but it is nedefull to the sometyme for the fyrst corrupcion of mankynde to descende to lower thynges and to bere the burden of this corruptyble lyfe with tedyousnes agaynst thy wyll for as loÌ„ge as thou berest thy mortall body thou shalt fele werynes heuynes of thy herte thou must therfore whyles thou lyuest in this mortall lyfe ofte mourne and sorowe of the burden and contradyccyon of thy bodye to thy soule for that thou mayst nat contynually and without cessynge gyue hede and cleue to spuÌ„all studyes and to godly coÌ„teÌ„placyon then it is expedyent to the to fle to lowe and outwarde

Selected quad for the lemma: sin_n

Text snippets containing the quad