Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	body_n	heaven_n	soul_n	16,244	5	5.2792	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07698	A dyaloge of syr Thomas More knyghte: one of the counsayll of oure souerayne lorde the kyng [and] chauncellour of hys duchy of Lancaster. Wherin be treated dyuers maters, as of the veneration [and] worshyp of ymages [and] relyques, prayng to sayntys, [and] goyng o[n] pylgrymage. Wyth many othere thyngys touching the pestylent sect of Luther and Tyndale, by the tone bygone in Sarony, and by tother laboryed to be brought in to Englond; Dyaloge of dyvers maters	More, Thomas, Sir, Saint, 1478-1535.	1529 (1529)	STC 18084; ESTC S104969	282,100	256

coÌ„dempned your parte and wrytten agaynst you And your parte therfore be so sore agaiÌ„st ã€ˆâ—Šã€‰ agayâ—â— bycause they se theyr hâ—resyes iÌ„pâ—gned coÌ„dempned by theyr holy wryteigê Nor beâ—â—dê thys haue I nothiÌ„g spokeÌ„ of the general couÌ„saylys coÌ„deÌ„pniÌ„g your ê‘te by good substaâ—cyall authoryte coÌ„probate and corroborate by the hole body of crysteÌ„dom led there vnto both longe before and euer synnys thorow the sâ—crete operacyon of the holy goost Who coulde neuer suffer as your self agreeth the chyrch of Cryst to contynue so hole so longe in so damnable ydolatrye as this were yf yt were superstycyon and not a parte of very faythe and trew deuout relygyon Wherfore syth I haue proued you that the chyrch can not erre in so grete a poynte nor agaynst the ryght faythe mystake the sentence of holy scrypture and also that these people that beleue ymages to be worshypped be the very chyrch of Cryst and that of hys chyrche the good and badde both dooth vse yt and the good meÌ„ doth yt trewly and the bad falsly and that all the good men of olde hath allowed and vsed thys waye and condempned the coÌ„trary whych hath also ben declared for false heresy by hole yâ— generall coÌ„sayle of crystendom approued by the fayth and custome of all the people besyde growiÌ„g in to such coÌ„sent by goddis holy spyryte that gouerneth hys chyrch I neuer nede to go fâ—â—ther or touch your textys or argumentys to the coÌ„trary For thys syde thus proued good yt must nedys folowe that the tother syde is nought excepte ye haue agaynst thys eny ferther thyng to say Whych yf ye haue neuer let to bring it forthe For I wyll for none haste leue eny corneâ— of the mater vnâ—ansaked as far as we can eny dowt fynde there in Â¶ In good fayth syr quod he I am in thys mater euen at the harde wall and se not how to go ferther Â¶ Now I asâ—ure you q I yf I cowlde my selfe â—ynde eny ferther obiecâ—yoÌ„ I wold not â—ayle to bring yt inâ— But in good fayth I suppose we be waded in thys mater as ferre as we caÌ„ bothe fynde And I am sure as ferre as euer Luther fouÌ„de or eny that euer I haue sene yâ— eny thynge haue sayd or wrytten on that syde Â¶ The .viii. chapyter Â¶ The author entreth the answere to the obieccyons that had ben before layde by the messenger agaynst the worshyp of ymagys and prayng to sayntys and goynge on pylgrymagys And fyrst he answereth in this chapytre thobieccyoÌ„s made agaynst praynge to sayntys NOw therfore as I saye ferther nede I not to go But yet wyll I somwhat touch yâ— thyngê whych as ye say do moue many meÌ„ to take the worshyp of ymagê for ydolatry And yt so takeÌ„ theyr opynyoÌ„ so reputed they teken yt a grouÌ„de to thynke the myracles done at the ymagys or by ã€ˆâ—Šã€‰ of sayntys to be yllusyoÌ„s of the dâ—uyl And fyrst wyll we begyâ— at the sayntys them selfe And by the waye shall we speke of theyr relyques ymagys pylgrymagê as there shal occasioÌ„ ryâ—e in our mater And for the fyrst in good fayth sauynge that the bokes writiÌ„gê of holy doetors coÌ„dempne these meÌ„nys heresyes yâ— dyspleasure anger wherof setteth them on a fyre to â—â—udy for the mynyshynge of theyr estymacyoÌ„ that so stande in theyr lyght ellys wold I myth woÌ„tet what these here tyâ—â—ts mette to impugne the worshyp of sayntê forbed vs to pray to them And all ã€ˆâ€¦ã€‰ here vs. And yf they do yet whyther they can helpe vs. And fynally yf they coulde yet wold they we shold thynke yt soly to dysyre theym bycause god caÌ„ do yt better wyll do yt â—ouer hym self than they all Now where they dowt whyther sayntys here vs I metuayle wherof that dowt aryseth but yf they thynke theym dede as well in soule as body For yf theyr holy sowles lyue there wyll no wyse man wene theym â—â—urse and of lesse loue and charyte to men that nede theyr helpe whan they be now in heuen than they had whan they were here in erthe For all that whyle were they neuer so good yet the best was worse thaÌ„ the worst is now As our sauyoure sayd by saynt IohnÌ„ the baptyste that there was no womans sone gretter than be yet the lest that was al redy in heuyn was hys better We se that the nerer that folke drawe thytherwaâ—d the more good mynde bere they to men here And therfore saynâ— StepheÌ„ whan he sawe heuyn open for hym he began to pray for theim the malycyously kylled hym And thynke we than that beyng in heuyn he wyll not vouâ—hesaufe to pray for theym that deuoutly honour hym but hath lesse loue and charyte â—eyng there than he had goyng thy therward yf the tyche maÌ„ that laye in hell had yet not onely for fears of encreace of hys owne punyshment by hys mothers damynacyoÌ„ growyng of hys euyll ensample insyâ—ne but also of a câ—â—nall loue ã€ˆâ€¦ã€‰ of blyssed charyte in heueâ— wyll no thyng care for theyr brethren in Cryst whome they se here in thys wreched world Now yf there be no dout as I trowe none theris but theyr holy soules be alyue they wold we dyd well And as lytle dowte but that they bealyue yf god be theyr god as he is in dede and he not the god of dede men but of lyuyng as our sauyour sayth in the gospell for all men lyue styll and euer shall that he hath taken to hym â—nys gyueÌ„ lyue vnto there restâ—th thaÌ„ no ferther tose but whyther they can do vs eny good or no eyther for that they caÌ„ not here vs or for that they caÌ„ not help vs. fyrst I meâ—uayl mych yf they thiÌ„ke they caÌ„ not helpe vs. For whyle they were tere they coude as appereth in thactys of â—hapostles And syth imbeâ—yllyte lacke of power is here part of our mysery and strength of plentye of power is one grete parts of welthe they were well forthered in that poynt yf they were now lesse able to do good to theym whom they sayne wold were holpeÌ„ thaÌ„ they were before For whyther they be able there to do yt theym self or onely by theyr intercessyon made vnto god thys maketh no forse for our mater so that by theyr meanes yâ— tone ways or the tother we take helpe by our deuocyon toward theym prayer made vnto them Â¶ I thynke q be they may do in dede mythe more than they myght both by power and prayer But yt is harde somwhat to thynke that they shold heâ—e vs and se vs and specyally in so many placys at onys For though they be not cyrcumscrybed in place for lacâ—e of bodyly dymensyoÌ„ and menâ—â—ryng yet are they and ã€ˆâ€¦ã€‰ so placed where they be for the tyme that they be not at one tyme in dyuerse placys at onys as sayntys be in sundry coâ—ntryes very farre asuÌ„dre called vppoÌ„ at onys Â¶ Ye meruayle quod I and

â—s frutfull as paynfull And in effecte nothâ—â—g ellys but the begynnynge of hys hell euyn here But on the tother syde yf he take yt pacyeÌ„tly yt purgeth yf gladly yt gretly mereteth and glad may he be that is with mâ—kenes glad of goddys punysâ—â—eÌ„t Saynt Austyn as is wrytten by Posâ—ydoâ—ius lyenge sure seke hym selfe of an aâ—es cured a â—other wyth hys prayour and yet hâ— dyed of his sykenesse hym selfe â— where in there was to hym more mercy and fauour shewed than yf hym selfe had ben cured to For now in â—ede of helth he had heueÌ„ where he shold neuer more be seke agayne Â¶ Mary quod he but I haue euer herde yt sayd thâ—t we sholde not pray to eny dede maÌ„ but wyth this condycyoÌ„ yf thou be a saynt thâ—â— pray for me Â¶ Why so q I more thaÌ„ praiÌ„g to a quycke maÌ„ where I am not bouÌ„d to say yf thou be a good man pray for ã€ˆâ—Šã€‰ But syth I may resonably thy ã€ˆâ—Šã€‰ hym good whyle I knowe hym not the coÌ„trary so mâ—ye I thynke hym that is dede Â¶ Why quod he wherof serueth canonysynge than Yf thys be trewe I am neuer auysed to be canoniâ—ed whyâ—â— I lyue Â¶ Ye do the better quâ—d I nor seueÌ„ yere aâ—ter neyther For yt wâ—ld be but a busynes for you Â¶ But why be they thâ—n canonysed than quod he Â¶ These quod I that be not canonised ye may for the more part both pray for theym pray to theym As ye may for and to theym that bâ—n yet alyue But one that is canonysed ye may praye to hym to pray for you but ye maye not for hym For as I remeÌ„ber saynt Austeyn saythe that he that prayeth for a martyr doth the martyr iâ—â—ury And of euery maÌ„ ye may trust well and be seldom certayne but of the canonysed ye may reken you sure Â¶ The .ix. chapyter Â¶ The messenger yet agayne obiâ—cteth agaynst reliques And putteth grete dowâ—e in canonysyng Where vnto the author maketh answereâ— HOw caÌ„ I quod he be sure therofâ— May the takyng vppe of a maÌ„â—â—â— bâ—nes and settyng his caâ—tas in a gâ—â— ã€ˆâ—Šã€‰ thaÌ„â—yâ—â—ng his â—â—re scalpe make a maÌ„ a saynt And yet are there some vnsheyned for no man woteth where thâ—y lye And som that meÌ„ doâ—â— whyther euer thâ—y had eny body at all or not But maâ—y to recoÌ„pence that ã€ˆâ—Šã€‰ all there be som agayne that haue two bodyes to lend one to som good felow thâ—â— laâ—â—eth For as I sayd before somone body lyeth hole in two placys far a sonder or ellys the moÌ„kys of the toâ—â— bâ— begyled For both the placys playnly affâ—rme that ye lyeth there And at eythâ—r place they shew the shryne And in the shryne they shew a body whych they say is the body and boldly byde therby that yt is yt alledgyng olde wrytyng myracleâ— also for the profe Now must wâ— confeâ—â— that eyther the myraâ—â—â—â— at â—he tonâ— place bâ— false or done by the deuyll or ellys that the same saynt had .ii. bâ—dyes in dede And thaÌ„ were that in my mynd as greâ—e a myracle as the gretest of theym all And therfore is yt lykely soÌ„where a bone worshypped for a relyqâ—â— of som holy saynt that was peradueÌ„ture a bone as Chaucer sayth ã€ˆâ€¦ã€‰ also somethin the gospel to â—â—proâ—e the phâ—rysyes for makyng fullshe ã€ˆâ—Šã€‰ sepulchreâ— of holy prophet ã€ˆâ—Šã€‰ and makyng shâ—â—â—â—â— of theyr gâ—â—ys whâ—râ—by yt appâ—reth that he wold ã€ˆâ€¦ã€‰ worshypped and set in gay golden shrynes And yet besydys this ye shal fynde many mo worshâ—pped I wene than shryned many shryned that ye fynde not canonysed though ye sâ—ke vp all the regestres in Rome And whan they be shryned and canâ—nysed to yet syth the chyrche in the â—â—â—onyâ—acyon vse thâ— meane thâ— ã€ˆâ—Šã€‰ begyle theym for they stande to the recorde of men both of theyr lyues and of theyr myracles whych meÌ„ may perâ—â—uenture lye why may yt not than ã€ˆâ—Šã€‰ that the chyrchâ— he deceyued in the â—â—nonysacyon And that they may for lacke of trew knowledge byleuynge vntrew meÌ„ canonyse for sayntys such folke sometyme as be full farre there from I dare not say so mych as sayth saynt Austyn For he letteth not to say playnly that many bodyes be wâ—â—shypped for sayntê herein erthe whose soules â—e beryed in hel Â¶ Ye haue quod I sayd many thyngys very stoutly But yet let vs fyrst consyder where vnto al to gether wayeth For yt stretcheth no ferther yf yt were all trewe but that we myght be deceyued in some that we shold take for sayâ—tys Anâ— yt neyther proueth that there be no sayntys whych I wote well no wyse man wyll saye nor that yf eny be they sholde not â—e worshypped nor prayed vnto Excepte ye wolde say that yf we myght by possybylyte mystake some therfore we sholde worshyp none And than sholde you by that reason neuer take eny physycyon syth ye myght happen vppon â— dogge leche for lacke of knowledge of the connyng For in recordis of men ye myght he as well deceyued them as hâ—re Now suppose than fyrste thâ—â— of â—â—yntê of â—alyâ—â—â—â— some were trew and some were false Yet the worshyp that yâ— ã€ˆâ—Šã€‰ wold we shold do to theym all shold be bycause that standyng as they do vnknowen and vndyscerned ye reâ—ened theym all trew and all for goddys well beloued seruauntes For yf ye knew of theym which were trew and whyth false thâ—â— wolde ye worshyp the trew and trede the false vnder fote Â¶ That is no dowt q he Â¶ Thâ—â— qâ—od I yf we were begyled in someâ— I se no grete peryll growe towarde vâ— thereby For yf there came a gret meany of the kyngys frendys into your coÌ„â—â—trye and ye for hys sake made the yâ—â— all grete cheâ—â— Yf there came amonge theym vnware to you some spyes that were hys mortall enemyes werynge hys badge and semyng to you and so reporte â—as hys famylyâ—â—â—frendê wheather wolde he blame you â—or the good there ye made hys enemyes or thanke you for the good cheâ—e ye made hys fâ—â—Ì„ dys Â¶ He wolde I thynke q he thaÌ„ke me for the good intreatyâ—ge of theym both syth doth semed good to me and both had of me theyr â—here but for they semed hyâ— frendys and for hys sake Â¶ Ye say q I good reason But I put case now that ye had an â—â—â—â—lynge or ellys a playne warnyng that som of them were hys enmyes that semed hys best frendys but whych they were no man came tell you what wolde you now do make theym all chere and hâ—nourably entreate theym all or elles shewyng theym that ye here say playnly that some of theym be nought there fore dyd theym be walkynge all wyth sorow Â¶ Nay quod he no dowt weâ—e yt but that I shold lâ—ke for thanke yf I cheryshed hys enemyes for hys frendys rather then despytfully to handel hys frendysâ— or hys enemyes Â¶ Uery well quod I. And thys were trew all though ye had warnyng

more talkatyf of grete doutys hygh questyons of holy scrypture of goddê grete and secrete mysteryes and thys not sobrely of eny good affeccyon but presumptuousely and vnreuerently at mete at mele And ther whaÌ„ yâ— wyne were in the wyt out wolde they take vppoÌ„ theÌ„ with folysh wordê blâ—sphemie â—o haÌ„dle holy scrypture in more homely maner thaÌ„ a song of Robyn hode And som wold as I sayd solemply take vpoÌ„ theÌ„ lyke as they were ordynary reders to interprete yâ— text at theyr pleasure therw t fall theÌ„ self draw down other with theÌ„ in to sedycyouse sectê heresyes wherby the scrypture of god shold lese hys honour reuerence and be by such vnreuerent and vnsytting demeanure amoÌ„g mych peple quyte clene abused vnto the contrary of that holy purpose that god ordayned yt for Where as yf we wolde no ferther medle therwyth but well and deuoutly rede yt and in that that ys playne and euydent as goddys coÌ„maundementys and hys holy counsayls endeâ—our our self to folow wyth helpe of hys grace asked therunto and in hys great and meruelouse myracles consyder hys god hed and in his lowly byrth hys godly lyfe and hys bytter passyon exercyse our self in suche medytacyons prayour and vertues as the mater shal mynyster vs occasyoÌ„ knowledgynge our owne ignoraunce where we fynd a dowte and therin lenynge to the fayth of the chyrche wrestle with no such texte as myght brynge vs in a dâ—â—â— and werestye of eny of those artycles wherin euery good crysten man is clere by thys maner of redyng can no man nor womaÌ„ take hurt in holy scrypture Now than the thyngys on the tâ—ther syde yâ— vnlerned peple can neuer by theym selfe attayne as in the psalmys and the prophetys dyuerse partys of the gospell where the wordys be somtyme spâ—ken as in the pâ—rson of the prophete hym selfe somtyme as in the persoÌ„ of god somtyme of som other as aungels deuyls or men somtyme of our sauyour Cryst not alway of one fassyon but somtyme as god somtyme as maÌ„ somtyme as hed of thys mystycall body hys chyrch mylytant here in erthe sometyme as hed of hys chyrche tryumphaunt in heuen somtyme as in the person of hys sensuall partyes of hys owne body â—therwhyle in the persone of some partycularâ— parte of hys body mystycal and these thyngys wyth many other oftentymes interchaunged and sodaynly sondry thyngys of dyuers maters dyuersly meÌ„gled together all these thyngys whyche ys not possyble for vnlerned men to attayne vntâ— yt were more than madnesse for theym to medle wyth all but leue all these thyngys to theym whose hole study ys byset thervppon and to the precheours appoynted therunto whyche may shewe theym such thyngê in tyme and place conuenyent wyth reuerence and authorite the sermon so tempered as may be mete and conuenyeÌ„t alway for yâ— psent audieÌ„ce Wherunto it appereth yâ— our sauyour hym self his apostles after hym had euer a specyal respect And therfore as I say forsoth I caÌ„ iÌ„ no wyse agre with you yâ— it were mete for meÌ„ vnlerned to be besy with the chaÌ„miÌ„g of holy scryptur but to haue yt chaÌ„med vnto theym For that ys yâ— precheours parte theyrs that after longe studye are admytted to rede and expowne it And to this enteÌ„t way all the wordys as far as I perceyue of all holy doctours yâ— eny thynge haue wryten in thys mater But neuer meÌ„t they as I suppose the forbedynge of yâ— byble to be red in eny vulgare tonge Nor I neuer yet herdeny reason layd why yt were not coÌ„uenyeÌ„t to haue yâ— byble traÌ„slated in to thenglysh toÌ„g but all those reasons semed they neuer so gay gloryouse at yâ— fyrst syghte yet when they were wel examyned they myght in effect for aught that I can se as we ll be layd agaynst yâ— holy wryters yâ— wrote yâ— scrypture in the ebrue tong agaynst the blyssed euaÌ„gelystê that wrote the scrypture in greke agaynst al those in lyke wyse that translated yt out of euery of those tougysin to laten as to they re charge that wold well and faythfully translate yt owt of laten in to our englysh tong For as for that our tong is called barbarouse ys but a fantesye For so is as euery lerned maÌ„ knoweth euery straunge langage to other And yf they wold call yt barayn of wordê there ys no doute but yt ys plentuouse ynoughe to expresse our myndys in eny thiÌ„g wherof one maÌ„ hath vsed to spâ—ke with a nother Now as touchyng yâ— dystyâ—â—ltie which a traÌ„slatour fyndeth in expressyng well lyuely the senteÌ„ce of hys author whych ys hard alway to do so surely but that he shall suÌ„tyme mynysh â—yther of the seÌ„teÌ„ce or of the grace that yt bereth in the formare toÌ„g yâ— poynt hath lyeÌ„ in theyr lyght that haue traÌ„slated the scrypture all redy eyther out of greke into lateÌ„ or out of ebrew in to eny of them both as by many translacyoÌ„s which we rede all redy to theÌ„ yâ— be lerned appereth Now as touchynge the harme yâ— mayâ— grow by suche blynd bayardys as wyll whaÌ„ they rede the byble in englysh be more bysy than wyll bycuÌ„ theÌ„ They that touche yâ— poiÌ„t harpe vppoÌ„ the ryght strynge touch truly the grete harme that were lykely to grow to some folke how be yt not by thoccasyon yet of thenglyshe traÌ„slacyon but by thoccasyon of theyr owne lewdenes foly which yet were not in my miÌ„de a sufficyent cause to exclude yâ— traÌ„slacyon to put other folke frome yâ— benefyte therof but rather to make puysyon agaynst suche abuse let a good thyng go forth No wyse maÌ„ were there yâ— wold put all wepeÌ„s away bycause manquellers myste vse theym Nor this letted not as I sayde yâ— scrypture to be fyrst wryteÌ„ in a vulgar toÌ„g For the scrypture as I sayde before was not wryteÌ„ but in a vulgare tong suchâ— as yâ— hole peple vnderstode nor iÌ„ no secrete cyphers but such comeÌ„ letters as almost euery maÌ„ coud rede For neither was the ebrew nor the greke toÌ„g nor the lateÌ„ neyther eny other spech thaÌ„ such as al yâ— peple spake And therfore yf we shold lay that yt were euyll done to translate yâ— scrypture in to our tong bycause yt ys vulgare comeÌ„ to euery englysh man thaÌ„ had yt beÌ„ as euyl done to traÌ„slate it in to greke or in to laten or to wryte ã€ˆâ—Šã€‰ new testameÌ„t fyrst iÌ„ greke or the old tesâ—â—meÌ„t in ebrew bycause both those toÌ„gê were as very vulgare as ours And yet sholde there by thys reason also not only yâ— scrypture be kept out of our toÌ„g But ouer yâ— shold yâ— rediÌ„g therof be forboden bothe all suche laye people and all suche prestys to as can no more than theyr grammer and very scantly that All whych company though they can vnderstand the wordys be yet as far from the perceyuyng of the sentence in

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