Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	day_n	great_a	lord_n	3,282	5	3.6061	3	false

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

conuersaunt with company of honest name and fame feythfull and ferueâ— in the loue of god And contrarye wyse it is grâ—â—oê° to be accompanyed with tho that be disordered bothe to god and man that nouther as louerâ—â—â— feithfull subiectes haue complenisshed those ã€ˆâ—Šã€‰ that thei be called to Howe inconuenient ã€ˆâ—Šã€‰ is a ê‘sone to be neclygent in those thynges that he is called to of our lorde and to gyue hede to those thynges that he is nat bounde to Reduce to thy remembraunce the state of thy perfeccion that thou â—â—t called to the ymitacion of iesu criste or seruice CoÌ„sider well his life how ferre thy life discordeth therfro thou shalt fide thy selfe no good dyscyple nor scoler hut rather a â—â—uynde or a postata That relygious soule that deuoutly exercyseth it selfe iÌ„ the lyse and passioÌ„ of oure lorde shall fynde therin all thynges ê‘fitable necessarie for it habundauntly shall nat nede to seche any better thinge than in thys lyfe is conteined O that soule that myght alweye haue the remembraÌ„ce of Iesu crucifyed how sone sufficiently shulde yt be enfourmed with knowlege necessarie A feruent rely gius soule paciently suffreth obserueth those thynges that be coÌ„maunded to it And a necligente a remysse religious soule hath tribulacy on vpon trybulacion and suffreth anguy sshe tribulacy on on euery party that is for it lacketh inly coÌ„solvcyon and is cestrayned from ourwarde coÌ„fort That relyyious persone that lyuethe without discyplene is redy to fall to ruyne And that man that euer seketh more large maner ane liberte in his lyfe shall be alwey in anguyss he trouble and euershal dysplese hym outher that lyfe that he hath begonne or elles for he hath lefte a better Take hede howe many religious people for the loue of god euerlastiÌ„ge ioye liberte nowe obediently lyueth vnder the rule of strayte religion They be withdrawen from the worlde and desyre nat to be greatly conuersaunte with the worlde they be porely fedde content wyth vyle grosse clochynge they labour moche speke but lytell superfluously they watche longe and sone ryse longe in prayer and holy redynge of frutfull doctrine and that they may come to euerlastynge liberte They kepe theyr selfe fro the space of thys shorte lyfe vnder obedience and in pryson CoÌ„syder the holy orders of relygyon bothe of men women as those of the charterhouse obseruauntis minors â—â—minores holy ankours ankeres how besily thei â—bouâ— nyght day to plese serue our lorde These quicke examples of so great multitude shulde induce the to be a shamed to be so indeuoute remysse in the seruyce of god O howe iocunde plesaunt a lyfe shulde it be to a soule that had no wordly thiÌ„ge to do but loue god contynually with all hys herte in warkes and wordes O if we myghte contynue in this lyfe without bodely refeccion as etynge drin â—yngeslepynge or any other bodely necessires and gyue hede only to holy medytacion gostly fediÌ„ge ceâ—eccion of oâ—re soule than we shulde be moche happy than we be nowe in seruynge attendynge more for bodely thynges than gostly ê“â—ite whann man cometh ones to that perfeccion that he secheth consolacion of no creature than begineth he to haue a spirituall tallage in god and whan he is conteÌ„t with euery fortune as well with aduersite as ê“speryte conformynge and referrynge al his warkis to god to serue obey to his will Euer remembre the ende of euery thynge that thou begynnest and also that tyme loste can nat be recouered and thou shalt neuer obteyne vertue without labour diligence whan thou begynnest to be remysse in spirituall labours than thou begynneste to waxe euyll If thou applye thy selfe spiritually to more vertu thou shalt fynde greate pease and than by grace of god loue that thou hast to vertue thou shalt fiÌ„de the spiritual exercyse in vertue euermore delectable lyghter A feruent louynge soule is euer redy to all thynges that be expedient to the plesure of god spiritual ê“fite of it selfe It is more labour to resist vyce and iordinate passions than to be occupied in bobely labours if thou wilt nat gyue hede to auoide the lesse synne thou shalte sone be enduced to the more And whan thou hast brought the day to the euyntyde in vertuous occupacion without any gret displesure to to our lorde than thou maiste be glad suerlyetake thy rest in hym And euer before all other soules giue hede to thyn owue soule excite moue thy self to vertue what so euer thou doest be neruer neclygeÌ„ti those thynges that be necessary for thy soule loke howe moche thou desirest to ê“fite so moche aplie thy selfe vyolently to gostly spiritual labours and thus endeth the first boke of IohnÌ„ Gerson of the Imytacion of Criste Â¶ Here begynneth the .ii. boke of IohnÌ„ Gerson of the inwarde deuoute conuersacion of the soule of man AFter the sentence of our sauyour Iesu crist the inwarde regne of god is in the soule of man Returne thy self with all thy hert to our lorde forsake the inordi nat loue of the worlde thy soule shall fynde rest lerne to ê¯teÌ„pne outward thiÌ„gâ— aplie thy miÌ„de to inwarde thiÌ„ges thou shalt ê‘ceiue that the kyngdome of god shall come to the wherwithe comith peas ioye in the holy goost that is nat grauÌ„ted to no wicked man If yâ— wylte prepare iÌ„ thy soule a condynge mansion criste shall come and abyde there to thy inly consolacyon All the pryncipall ioy and delite that god hath in man is in the obedyence and vertue of the sowle there he is customeably with merueylous swetnesse and great famyliaryte comfortably fedynge it with goostely speche doctryne O thou feythefull sowle prepare thy herte to Criste thy spouse that he may come therto and by his goodnes make therin a mansyon For he sayth in the gospell of IohnÌ„ who so loueth me he shall obserue my coÌ„maundementes and my fader I with the holy gost shall come to hym and make with him inhabitacioÌ„ by grace vntyll we briÌ„ge hym to yâ— celestiall habitacion of glorye Make redy a place iÌ„ thy soule to hym that create it andlette nothynge haue interesse therin that maye offende hym If he abide with the that is lorde of all rychesse how maist thou â—e poore he shal be a sufficient and a feythefull prouysoure for the in all thynge expedient for the iÌ„ who me thou muste more constauntly hope and byleue than in euery creature for all creatures mortall be mutable for thoughe they promise neuer so suerlye â—et they may besone chaunged But crist that is the â—â—ete firmament euer in one abydynge may uat of â—â—y wyse breke hys absolute promyse Be a frende that is mortall neuer so feythefull or beloued yet in â—â—at that he is mortall frayle he may be chauÌ„ged They that this day be thy frendes

lorde to assist vs iÌ„ our trouble is perfite mekens for as Dauidsaith he shall saue exalte those that be meke in spirite in teÌ„ptacioÌ„ tribulacion man is ê“ued howe moche he ê“fiteth his vertue is more manifeste It is no gret mÌ„uell if a deuout maÌ„ without teÌ„ptacioÌ„ haue feruor of spirite But they that in tyme of aduersite can aplye theymselfe to haue feruour of spirite it is a signe of stablenes grace for to come There be some that be kept fro great teÌ„ptacion yet iÌ„ smale dayly teÌ„ptacions they be oftymes ouercome with lytell teÌ„ptacion Therfore in great teÌ„ptacioÌ„ they euer fere to be ouercome Â¶ The .xiiii. Chaptre of vndiscrete iugement to be auoyded Gyue hede that thou consyder well thy propre warkes be nat redy to iuge the dedes of another that ê‘teynethe nat to the ne for whome thou shalt gyue none accoÌ„pt at thy dethe Man laboreth in vayne oftymes in iugeynge other men sone offendeth but in serchynge hys owne defautes considerynge them he euer laboreth frutfully And we comonly be redy to iuge after oure affeccion many tymes we erre frome the truthe in iugement for our pryde synguler loue And good were oure entent desire we shulde nat be so greatly troubled in the resistence of oure sensuall desires But there ys some inwarde inclynacion or outwarde affeccyon that withdraweth vs fro the very affeccion desire that we shulde haue There be many that in thiÌ„ges that they do rather seche theyr owne lucre than the pleasure of god or the comon ê“fyte of many other they thynke theyr mynde is set patyfyed if they obteyne theyr purpose if the coÌ„trarye fortune they be moued with â—pacieÌ„ce be miscoÌ„teÌ„t And for diuer sites of affeccions desyres opinions that be amoÌ„ge the people oftymes be some dissencions debatys amonge frendes cytezins deuout religious peple It is harde to leue a custome of longe continuauÌ„ce no man is glade to forsake his ê“pre appetite vnderstaÌ„dynge desire And thou be more redy to applie to thyne owne reason vnderstandinge than to the holy doctrine of seruaunt â–ª of iesy crist It shal be longe or thou be gostly lyghtned for our lorde sendeth nat the great habundauÌ„ce of spirituall lyghte but to them that forsake their owne ê“pre appetites resons folow hym by mekenes Â¶ The .xv. chaptÌ„ of yâ— ê“fite of warkis oÌ„de iÌ„ charite THou shuldest nat do a mortall sinne for loue fauour of any creature ne for no erthly creture or worldly ê“mocion For therby thou shuldest put thy selfe out of the loue of our lorde ieopderdy of the losse of euerlastynge promocyon And sometyme it is expedieÌ„t to leue a good dede for the great necessite of our neyghbour or elles for a better dede to be done wherby we be nat hyndered in vertue but rather promoted The outwarde operacyon be yt neuer so commendable in the syght of the people without charyte it auaylethe nat in the syghte of god whyche accepteth more the faythful entent and feruour of mynde than the many folde multipliynge of great warkes or of wordes Tho persones done moche that ordreth theyr lyfe to the honoure of god rather to the profite of the comoÌ„ wele than to their owne synguler ê“fyte There be many worldly people that thynke they doo many thynges of charyte but they be rather done of carnalyte as all tho that do theyr workes by the meane of carnall affeccyon ê“pre wyll hope of ê“mocion alwey haue an iye to theyr owne synguler auayle But charite euer iÌ„clyneth to do that that princypally may do honour to god obteyne the goodes goostly rather than temporall in bodely goodes it preserueth the comone wele afore a priuate synguler wele the charitable man enuyeth no man for any pryuate ioye or pleasure ne he lyketh nat to magnifie hym selfe but to magnyfie glorifie god in hym to be blessed He coÌ„maundeth no man by adulacyon but he referreth al coÌ„mendacion honour goodnes to god finally of whome cometh al grace in whome al blessed creatures resteth perpetuall in finall felicite O he that had but one sparkle of charite wolde repute al wordly plesures loue but vanyte Â¶ The .xvi. Chaptre howe a man shulde suffre the defautes of his neyghbour THose fautes that we may nat ameÌ„de in our selfe nor in other we must pacieÌ„tly sussre tyll that we se what our lorde wyll worke or order therin thinke that it is ordeyned of our lorde for to ê“ue our pacyence without whiche our merytes be lytell to be pondered And it is expedieÌ„t for vs to pray to owre lorde that we by his grace may pacientely suffre owre necessary defautes Â¶ If thou monisshe by broderly correccyon thy broder or suster ones or twyse of they re defaute If they receyue nat thy monicion striue nat with theym but commyte it to god that his wyll and honour be done in al his seruauÌ„tes there is no euyll in this world but he knowith how he shall order it to some well goodnes study paciently to suffre the defautes iÌ„firmites of other for thou hast many imperfeccions in thy selfe whiche other suffre in the If thou canste nat make thy selfe as thou woldest be iÌ„ euery condicion howe than shuldest thou desire to haue an other to thy pleasure we wolde gladly haue other perfite yet we labour nat to amende our owne offencis we wolde that other that offendeth shulde be straitly correcte our selfe more coulpable vncorrecte It displesithe vs to see other haue great liberte priuelege disirig that they shulde be restreyned by lawe statut and we desire oure selfe to be at liberte without lawe or statute so it appereth that we full seldoÌ„e praise our neyghbour as our selfe the whiche we shulde do yf we were ê‘fite Our lorde hath so ordeyned that we shall lerne echone of other to bere paciently the burden of an other for i this worlde there is no man without defaute no man without burdeÌ„ no man sufficient of hym selfe in wisdome or prudence therfore must echone of vs helpe to bere the burdeÌ„ of other echone to comfort other helpe other istructe theym monisshe them And who is of more vertue it aperith by the occasioÌ„s af aduersite OccasioÌ„s makith nat a ê‘sone fraile but they shewe whether he be vertuous or vycyous Â¶ The .xvii. chaptre how a ê‘sone shulde order him IF thou wylt haue peas selfe to come to pease and concorde withe other thou muste make a restraynige in many thynges of thyne owne wyll â—ys no lytell vertue to contynue in a company with out dissencion or debate so to continue Blessed be tho persons that whether they be religious or seculer that fereth to offende god in theyr coÌ„uersacion hurteth no soule so endeth theyr lyfe in the loue of god of their neighbour And thou wylt surely staÌ„de in vertue repute

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