Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	blood_n	drink_v	eat_v	34,694	5	8.1582	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00374	A shorte recapitulacion or abrigement of Erasmus Enchiridion brefely comprehendinge the summe and contents therof. Very profitable and necessary to be rede of all trew Christen men. Drawne out by M. Couerdale Anno. 1545; Enchiridion militis Christiani. English. Abridgments	Erasmus, Desiderius, d. 1536.; Coverdale, Miles, 1488-1568.	1545 (1545)	STC 10488; ESTC S109902	29,209	74

leysure to care for other thinges whether they be geuen us or taken awaye from us but euen to vse the worlde as yf we vsed it not After this rule yf we examen al oure studies and actes than like as hauyng a craft or occupacion we wil not laboure to defraude oure neghbours but to fynde oure housholdes and to wynne theÌ„ vnto Christ Euen so whan we fast praye or vse any such lyke we shal not do it for any carnall purpose but proceade on stil til we come vnto Christ nether goyng out of the waye ver doyng or suffring any thing that shal not mynistre vnto us some occasioÌ„ of godlinesse The .xiij. Chapter The fifth rule THe fifth rule is that we counte it parfite godlynesse alwaye to applie our selues to asceÌ„de froÌ„ thinges visible to thinges inuisible Which yf we do not then are we no true honourers of god but playne supersticious And yet beyng straungers in this visible world what soeuer offreth it selfe to oure sensible powers we considering it ought to applie the same either to the world angelical or els to maners euen vnto god and to the inuisible porcioÌ„ of oure selues And thus the thing that we perceaue bi our sensible wites shalbe vnto us an occasion of godlynesse Yea by the light of this visible Sonne we shal lerne that great is the pleasure of the inhabitauntes of heauen vpon whom the eternall light of god is euer shyninge And like wise by the darck night we shal thynke how horrible it is a soule to be destitute of the lihht of god and that yf the beautie of the body be pleasaunt the beautie of the soule is much more honest For the lesse felyng we haue in thynges transitory and of the body aÌ„d the lesse we are moued thee with the more swetnesse we fynde in thinges perteyning to the sprete aÌ„d the better are we aquainted with thinges eternal to the loue wherof we ought to arrise from thinges teÌ„poral in coÌ„parisoÌ„ of the other euen to despyse them and more to fear the disease poyson aÌ„d death of the soule theÌ„ of the body Yee the wrathe of god more then any thonder or lichtenyng The misterie therfore in al thinges ought to loked vpoÌ„ aswel whaÌ„ we considre the outward creatures workes of god as in the studie of his holy scripture the sprete wherof not the baren lettre must specially be searched out the allegories handled not dreamyngly or vnfrutefully nether with subtyl disputacions after the maner of oure diuynes that are to much addicte to Aristotel but wel fauouredly after the eusaÌ„ple of the olde doctours for in asmuch as it is the sprete that geueth life libertie therfore in al maner lettres in al oure actes we must haue respecte to the sprete frutes therof not to the flesh his frutes wishing rather to be priuely alowed in the sight of god theÌ„ opeÌ„ly in the sight of man rather to whorsipe god in sprete verite then other wise rather to eate Christes flesh drinke his bloude spiritualli theÌ„ oneli with the mouth rather to be quickened to haue life in the sprete theÌ„ hangings Ihons gospel or an Agnus dei aboute oure neckes to reioyse in any carn all thing where the sprese is not preseÌ„t rather to be one sprete with the sprete of christ to be one bodi with his to be a quicke meÌ„bre of his church theÌ„ without frute to saye or heare many masses rather to haue a cleane saueri minde aÌ„d to studie to walke with christ in new life theÌ„ to haue the bodi washed touched with salt anointed or spreÌ„cled with holy water rather to ropreseÌ„t folou the vertuous blessed doctrine of sayntes yea to counterfaite christ in theÌ„ theÌ„ to reioyse in touching their relikes to honoure their bones or to be buried in a gray freres cote rather to expresse the lyuely and very ymage of Christ set forth in his owne ductryne aÌ„d liuinge theÌ„ to crepe to te crusse or ta haue at home a pece of the wod that it was made of rather to asceÌ„de to more parfitnesse of the sprete to grou in parfite loue and charite and to offre a contrite and humble hert vnto god then to haue coÌ„fidence in carnal thinges or supersticyous ceremonies tradicions and inuentions of men rather to do the thinge that the eyes of god requyre theÌ„ to please the eyes of men rather to procure the quyetnesse and innocencie of the mynde and to seke the nourishmeÌ„t the rof by the true hearing seynge and feling of the word of god in the soule theÌ„ by the outward senses of the body rather with inward medicynes to heale the hurtes of the foule and by the winges of loue to flie vp to the sprere then crepyng on the ground with vncleane beestes to be stil vnlerned in the misteries of Christ or to be destitute of the swete lycoure that commeth of him The .xiiij. Chapter The .vi. rule THe sixte rule is that varieng as much as is possible both from the dedes and opynions of the comen sorte of men we fette the ensample of godlynesse at none saue onely at Christ himself the onely true patron and fourme of lyuinge the onely true pathe and right hie waye For loke as are the opinions wher with oure myndes be instructed such are also oure maners and conuersacion And therfore Christen men in bringing vp their children shulde chefely care that euen froÌ„ the cradle they be Christenly persuaded aÌ„d not lerne to synge filthie or waÌ„ton songes to wayle or wrynge their handes for the losse of worldly goodes to recoÌ„pence euel for euell For towe is not readier to catche fyre then man is disposed vnto vice which chefely proceadeth of euel opinious whan in steade of a swete thing we embrace it that is sower and whan for it that might do us good we folow our oune damage aÌ„d losse Wherfore considering that the comen sorte of people and their maners now adaies be most corrupte and seyng ther is no worse authour of lyuinge theÌ„ they be for asmuch Isaie as the flocke of good men is but smal peavice more regarded then vertue No estate no opynion no name or parsone of maÌ„ shulde moue us to tread one ynthe from Christes trueth or from the lyfe of vertue Wherof non adaies meÌ„ are more ashamed then were the Neithen in tymes past Yea to be a right ChristeÌ„ maÌ„ is accoÌ„pted euery where a very vyle thing so vayne is the world and in so great reputacion haue thei it to be borne of noble bloud to be riche to haue their pleasures to be stroÌ„g and valeaunt to be praised of the world to be accoÌ„pted worldly wyse whaÌ„ in veridede the chefest nobilite of al is to be the child of god the chefest riches is to possesse him in whoÌ„ are al thinges the chefest pleasure of al is so to delite in Christ that we be moued

we perceaue with oure natural senses is or can be so true as it that is red in the scripture enspyred of god himselfe brought forth by so many prophetes approued with the bloude of so many martirs with the consent of all good men so many hundreth yeares with the doctryne and life of Christ himself with so many miracles c. Which scripture is so agreable to the equite of nature aÌ„d euery where so like it selfe so rauiseth moueth and altred the myndes of them that take hede thervnto yea aÌ„d telleth of so many great wonderful and true thinges that yf we oft considre the same it shal stere us vp vnto more feruentnesse both of faith praier and vertue beyng sure that as the rewarde of vice and of these momentany pleasures is both vexacioÌ„ of mynde and eternall punishment So vnto good men shalbe geueÌ„ and hundred folde ioye of a pure conscience and finally ouerlasting life â—he .x. hapter The seconde rule AS the first rule is thaÌ„ not to doute in the promises of god So is the seconde rule that we entre in tho the waye of saluacion gladly boldly and with a good corage that we be alwaye ready for Christes sake to lese both lyfe and goodes that we be not negligent but feauent that we suffre not the affectioÌ„s of our louers the pleasures of this world the care of oure housholde the chaine of wordly busynesse to hold us back from the kyngdome of heauen For we must for sake Egypte that we turne not agayne to the flesh portes therof So haist out of Sodome that we loke not back So fiee out of Babylon and from the vyces therof that we do it spedely without prolonginge of the tyme that we trust no longer to our selues but committe us wholli vnto the lorde that we serue him altogether and no other master that we halth not on both legges For the lorde is so gelous ouer oure soules that he wil haue al that he hath redemed with his bloude and can not suffre the fele shipe of the deuell whoÌ„ he ones ouercame by his deathe So be there but two waies onely the one of saluation the other of perdicion The strayte waye is it that we must walke wherin to though few do entre yet must we considre that we are as much bounde as other men to leade a Christen lyfe to take Christes crosse vpon us and to folowe him For yf it beloÌ„g vnto us to lyue with Christ and to ryse agayne to eternall lyfe then belongeth it also vnto us to dye with him and to be crucified with him as touching the worlde synne aÌ„d carnal desures Which as it is an hard thing and knowne wnto few so is it the comen and general profession of al Christen men sworne and promised in baptyme the most holy and religious vowe of all And though there be neuer so few that perfitly folowe the head yet must we al enforce oure selues to come therto For of al Christen men they are the best that with stedfast hert and purpose are stil mynded so to be The .xi. Chapter The thirde rule THe thirde rule is that we utterly despise and count for a thing of naught watsoeuer wold feaer us from the waye of vertue and of Christ Which as it is of al other lifes the most commodious So euen at the first ceaseth it to be sharpe and in proces is made easier pleasaunt and delectable wherby we go with sure hope and that without laboure to eternal felicite where as these mad men of the world with their owne extreme laboure purchase eternal death non though the waye of godlynesse were much more laborious theÌ„ the waye of the world yet the hope of rewarde and the coÌ„forte of god swageth the tedioussnesse therof and of bitter maketh it swete But in the waye of the world one care aÌ„d sorou springeth of an other without any quietnesse For notging is filthier or more laborious theÌ„ the bondage of Egypte nothing more greuous then the captiuite of BabyloÌ„ nothing more intollerable theÌ„ the yoke of Pharao aÌ„d Nabugodonosor But Christes ioke is pleasaunt his burtheÌ„ is light Summa there lacketh no pleasure where a quyete conscieÌ„ce is No misery where an vnquiete conscieÌ„ce crucifieth te mynde They that out of the vices of Babilon are conuerted vnto the lord haue experieÌ„ce herof and can tel us that nothing is more greuous theÌ„ vice nothing more easie more chereful or more coÌ„fortable theÌ„ is vertue Neuertheles though both the rewarde and laboures of vertue and vice where like yet were is better to be vexed with Christ then to swymme in pleasure with the deuell which is so filthie cruell aÌ„d discentful a master that euery man shulde flee out of his seruyce wherin is nothing but greuous laboure in purchacyng sorou aÌ„d thoÌ„ght in lesyng yea many thousaÌ„d ioperdies miserable care perpetuall tourmeÌ„t mischaunce labour speÌ„t in vaine much grefe of hert aÌ„d mynde But who so endeuoureth himselfe with sure purpose to coÌ„e froÌ„ the vicious world to a good coÌ„uersacioÌ„ in Christ opteyneth that he seketh chaungeth trifles with thinges of more value yea filuer for gold flynt for precious stoÌ„e findeth better freÌ„des for outward pleasures and riches of the body euioyeth such as be ã€ˆâ€¦ã€‰ better purer more certayne So that his losse shalbe tourned to advauntage aduersite to solace rebuke to praise vexacion to comforte bitter thinges to swete euel to good The .xij. Chapter The fourth rule THe fourth rule is that we haue none other marke aÌ„d ensample of lyuing saue onely Christ who is nothing els saue charite simplicite innoceÌ„cie pacieÌ„ce cleÌ„uesse what soeuer he himselfe taught To whoÌ„ we directe oure iourney yf we be so geueÌ„ oneli vnto vertue that we loue desire nothing but either Christ or els for Christ hating abhorringe flyeng anoydinge nothing but onely sinne or els for sinnes sake And thus yf oure eye be pure al oure bodi shalbe bright so that what soeuer honest or indiffereÌ„t thing we take in hande it shal turne to oure welth As for filthie thinges nether advauntagener punishmeÌ„t shulde make us to coÌ„mitte them Meane thinges verely and indiffereÌ„t ought no farther to be desyred then they are profitable to a christeÌ„ liuing As for an ensaÌ„ple Conning or lerning must be loued for christes sake so that whaÌ„ we know him and the secretes of his scripture we loue him in such sorte that openyng him vnto other we both take frute of him our selues and yf we haue knowlege of other sciences we vse them all to his honoure For better it is to haue lesse knowlege more loue then much to know and not to loue This euery thing so farre forth as it helpeth most vnto vertue ought chefely to be applied But rather ought we to lack them then that they shulde holde us back from Christ Unto whom we ought to haist so ferueutly that we shulde haue no

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