Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	see_v	world_n	12,890	5	4.5277	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00378	An exhortation to the diligent studye of scripture, made by Erasmus Roterodamus. And tra[n]slated in to inglissh. An exposition in to the seventh chaptre of the first pistle to the Corinthians; Paraclesis. English	Erasmus, Desiderius, d. 1536.; Roy, William, fl. 1527-1531, attributed name.; Luther, Martin, 1483-1546. aut	1529 (1529)	STC 10493; ESTC S109910	70,722	156

more of pryce nâ— more glorified apon erth That she demeth no state to be so soverayne as yt And so proceding she thynketh in hyrmide suerly that lyke as in the worlde a virgyne doth excâ—lle a maryed body even so shall yt be in heven Here in have yow both vttered and also overthrowen the dyvelyshe doctrine of the braynles and dotynge doctores or preachers of the devyll whyche do forge syngular coronettes for nonnes and all virginnes in heven callinge them the spouses of Chryste As though other Chrystyan people were not the spouses of Chryste myserable and folysshe youth hearynge thys lewde preachinge runneth who maye fasteste covetyng to fylle and replenisshe heven with vyrgines and the spouses of Christe In the meane season Christian faith ys forgotten and not cared for but suppressed and quenchidde Whiche notwithstandinge all only doth finally obtayne this crowne and maketh the spouses of Christe But knowe thou well this and be thou suer that of soche crowned vyrgines that truste in these doctrines and by reason of soche opinions do shewe and pretende virginite dyspysinge or slenderly regardinge this doctrine of Paule is not so moche as one founde pure or remayninge a virgine and fynally that ys a vyrgyne or elles the spouse of Christe Furthermore he sayeth accordinge after his faythfulle and trusty advysemente that virginite is good for this presente necessite This is the firste coÌ„mendacyon that Paule bringeth of virginite And here mayste thou see what goodnesse Paule did meane of before in the beginniÌ„ge of this chapter wheÌ„ he sayede yt is good for a man not to touche a woman For he wrytteth not here one worde of merite mede or rewarde that we shall have in heven But he spake of transitory goodnes aÌ„d coÌ„modites of this lyfe as here after we shalle see more often This is then a good cause to continue in virginite and to eschue mariage whiche is fulle of troble and miseries That alwaye over the shulders of a Christian body hangeth redy for love of the Evangely persecucyon and he is every houre as men are wonte to saye sette as it were betwixte y e haÌ„mer y e stethy so y t he must put in ieoparde hys goodes his fryndes his lyfe other to be dryven taken awaye or elles to be slayne And this doth Paule here calle presente necessite But now where I beseche yow shall one canne finde so moche as one virgine in all the cloysteres of the Popes kingdome for in soche doth he principallye reygne y t lyveth a virgine for soche a cause For then possessions lyfe and companye be made so sure and safe by so many and so grete pryvyledges and authoritees both of kinges Emperoures and of Popes that never a fore vnto this daye was any people in the worlde more safe or more sure So that every man muste nedes knowledge graunte that these do not lyve virgynes for cause of necessite or of any ieoparde but only for love of sykernesse assurance and savetye and that no necessite shulde ever touche ne assayle them Whiche thinge is cleane coÌ„trarye vnto the cause alledged here of Paule for yf every-where in cloysteres monasteries necessite and persecucioÌ„ shulde be loked for ye shulde se expressely that where as now are redy bylded a thousande and a thousande cloysters shulde vnnethes be one stocke or studde But what shall I nede tarye any longer aboute to declare yow this It is playnly set a fore the eyes of all meÌ„ what necessyte and perylle cloysteres their god the pope with all his officers mynisters clyentes and accessaries do suffer other in body or in goodes They be all in a grosse sume swyne and sowes that are masted pampered and fedde delicately But thou wylte here obiecte agaynste me Maried people ought to be in perylle and necessite for the euangely as well as virgines or vnmaried persones For as the euangely ys vnto all people comone so muste also the crosse and persecucion be For AbrahaÌ„ was in necessite aÌ„d to gether also withâ—him his wife Sara whiche when he had forsaken hys father and hys goodes or substance was caused to be alwaye put in ieoparde of deth I make answere Yet for all that doth not Paule commaunde that any persone foâ— cause of that necessite shulde te bounde to abyde syngle and vnmaried But he sayeth y e yt is good and profitable so to abyde Thys necessite that Paule doth here speake of is a comone thynge But virgyns be in better case to abyde aÌ„d endure yt then are maryed folkes For yf AbrahaÌ„ had ben without hys wife Sara he shulde have had lesse troble labore and care and shulde in coÌ„clusyon have escapyd with more ease the perylles and ieoperdes y t he was in A virgyne is onlâ— one body hath no nede to care for ony other But maried folkes do abyde to gether are ioyned the one vnto the other Here in ys moche troble care thought studye lyke as experience doth abundantly shewe But at this thynge I thynke many wylle be displeased frowne and waxe angry sâ—yng that they so longe tyme have causelesse kepte chastite yet before god shall be no better then all other But in so doyng you shalle see y t they be y â— â—olisshe virgines whiche dyd spylle their oyle by cause y t they dyd lyve coÌ„tinue virgines not of pure Christian minde but for love of mede rewarde excelleÌ„cy honor and glorye And they do not reckeÌ„ that yt is good so to abyde virgines as Paule doth here saye meane y t ys good but they dâ—eame y t they shall obtayne therby some good tâ—inge in the lyfe cominge And thus have they made of their virgiÌ„ite marchaÌ„dise y t they shall there by have lucre winninge before god wylle not be coÌ„teÌ„te with y e traÌ„sitory goodes that do come of chastite eternalle inheritance purchased by fayth Wherfore soche muste here with be neades offended aÌ„d displeased For besyde y t they shal be disapoynted of the preeminence that they loked to have had in heven yt was also very â—revous payn fulle aÌ„d laborous for them to kepe this chastite vaine and damnable Art thou bounde vnto a wyfe seke not to be loosed Art thou loosed from a wyfe seke not a wyfe But aÌ„d yf thou take a wyfe thou haste not sinned like wise yf a virgine marye she hath not synned Neverthelesse soche shall have troble in theyr flesshe but I faver yow Â¶ Here haste thou both that it is no synne to mary ne yet to lyve vnmaried The Apo +stle entendeth principally to informe meÌ„nes consciences and afterwarde to shewe what is moste expedient beste for people in this worlde And wherfore to lyve vnmaried ys good he doth here describe with wordes of greate gravite sayng Maried folke muste have troble in the flesshe And this is the crye noyse that all the worlde doth make speake and wryte of touchinge matrimony that no man whiche

secoÌ„de that is betwixte y â— and thy neghbore is none God gyveth the this libertye in thyne awne goodes but not in y e goodes of thy neghbor There is it necessary for the to make division be twixte thy goodes and thy neghbore For this cause maye not a maÌ„ forsake his wife for his awne body is not his awne but it be longeth vnto his wife is hers And contrary wise as coÌ„cerninge of y e womaÌ„ In like maÌ„ner also a bonde maÌ„ or a servaÌ„te hath no power over his awne body but is vnder the power authorite of his sovereine or master God as coÌ„cerniÌ„ge for to his awne silfe wolde not great ly care if a maÌ„ did forsake his wife for y e body is not bounde vnto god but is geveÌ„ of hiÌ„ to maÌ„ frely vnto y e vse of all exterior thinges But inwardely in y e harte is maÌ„ bounde to God Bargaynes and promyses made vnto men ought to be vniversally accomplisshed The very conclusion herof isâ— That we owe nothinge vnto any man saving love only and thorow love to be servisable vnto oure neghbore Where loâ—e is it ruleth aÌ„d claymeth by authorite with out all ieoparde of conscience or of synne before god to eate to dâ—inke to be clothed with all manner of garmentes to vse this or elles that manner of lyvinge indifferently savingeâ— where they shulde hurte my neghbore and be againste his profyte Againste god in soche manner of thinges can not one offende but thou maiste againste thy neghbore onles thou doâ—st vse them ryght Moreover y t by this worde callynge is not here signified the state in whyche every man ys callâ—d And as yt ys vsually sayde Matrymony ys thy callynge Thy callynge ys prystehode and forth in rewe of other Every man hath hys proper callynge of God Of soche callynge doth not Paule speake here but he noteth the Evangelike callyâ—ge that is by the Evangely So that thys sentence Abyde in y e callinge â—â—â—rin thou art called is thus moche to saye In what so ever state y e evaÌ„gely shall take y e what so ever maÌ„ner maÌ„ y t it shall finde the. Se y t in y e same thou doest abide Yf it calle y â— being maried coÌ„tinue so stille abidinge in y e same callynge or state wherin yt dyd fynde the. If it called the being a servante abyde in the servyce in whiche thou warte called What Yf then yt shall take me in a synfulle state shall I so stille abyde aÌ„d remayne I answeare yf thou be in faith and charite that is to saye yf thou be in the callinge of the Evangely Do what shalle please the. Do thou then synne hardely But by what wayes shalte thou can sinne yf thou have faith aÌ„d charite For by faith we muste please and serve God and by charite oure neghbore Therfore it caÌ„ not be that thou shalte be called in a synfulle state and there in remayne for yf thou doest so remayne other thou art not yet called or elles thou haste not recâ—aved thy callinge for this callinge doutâ—lesse causeth that thou muste departe from out of a synfulle state in to an other that is synles and doth altre the in soche wyse that thou canste after do no more synne all though thou shuldeste abyde in thâ— firste state And all be it that thou be then clerely on all parties free a fore god yet a fore men muste thou by charite be every bodyes servante Here doest thou see theÌ„ agayne that cloysters and monasteryes which are now a dayes do fight agayne right and equyte for they binde them selves vnto god in exterior thinges in whiche they be clerely free and so do they strive againste god faith libertye and goddes ordinaunce And agayne warde wherin they ought to be bounde and be sâ—rviable vnto every man by charite there do they make them selves free and wille vse libertye So that they will not be servyable ne profite any maÌ„ but them selves In whiche manner of doing they resiste and with stande the truthe O what weywarde and disordered ordres be these whiche wille perverte and destroye all the ordinances and lawes of god desyringe to be fâ—ee in y â— they stande bounde and to be bounde where they stande free And yet not withstanding they clayme of presumpâ—yon to have thrones or seates of excellente honoure in heveÌ„ dysdayninge the places ordeyned for other comone Christen people Ye they shalle occupye seates that are apointed for them in the deppe dongone of helle which so doth make of hevenly libertye develisshe bondage of corporalle servitute cursed lybertye Â¶ The thirde parte which entreateth of vyrginite As concerninge vyrgins I have no cammaundemeÌ„te of the lorde yet I do geve councelle as one that hath obteyned of the lorde to be faithfulle I suppose that it is good for the presente necessyte for it is good for a man so to be Â¶ We have hether to harde matrimony pleÌ„teously magnifyed and praysed let vs nowe heare the paynes and trobles therof of the dignite and honor of virginite This wille I here note vnto yow fyrste onles yt had bene saynte Paule that here doth entreate theâ—of yt myght greve men that he ys soche a spare prayser therof and that he doth so slenderly commende yt Fyrste he sayeth that yt ys not commaunded of god no more than ys matrimony that ys to saye yt ys lefte of god free for every persone And in that ys taken awaye the honor whiche oure greate preachers have ther vnto a fore thys tyme attributed For where ys no commaundemente there ys lefte before god nother meryte ne mede but a sole libertye Yt ys of lyke estymacion afore god and all on matter whether thou be a virgyne or no virgine And as he shewed before He that ys called beyng a servante ys the loâ—des freman Lyke wise maye be sayde here She y t is called beyng a mayde is before god a wife And she that is called beyng a wyfe ys before god a mayde For all these thinges before god are all one nother ys there any difference of persones ne meryte of dedes but only fayth whiche ys egalle and lyke in all and by all thinges Paule bycause that virginite is a dere aÌ„d a precious thinge and of greate authorite in the erthe spake thys by the holy goost to th eÌ„tent that no man for y e preeminence and soveraynte of the state shulde iudge hym sylfe better and more excellente before god then an other symple châ—ysten body but â—hat he shulde coÌ„tinue pure in fayth which doth make vs all egalle in the syght of god For â—he corrupte â—ature of man can not abyde as a man wolde saye to be vntwynded aÌ„d to be counted nothinge in value a fore god and therfore the more excellente that hyr worke shall be the more excellente reioyseth she to appeare Wherfore she is so blynded with the goodly glysteringe of virginite Seyng that there ys no thinge

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