Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	accord_v	call_v	great_a	57	3	2.1157	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06460	Tho. Lupsets workes; Works	Lupset, Thomas, 1495?-1530.; Elyot, Thomas, Sir, 1490?-1546.; Pico della Mirandola, Giovanni, 1463-1494. Twelve rules. English.	1546 (1546)	STC 16932; ESTC S109651	115,080	426

withipol neuer delite to vtter any lye Either speake not or speake truely What faulte so euer you maie doo let it not be defended with a faulse tale for that were to flee out of the smoke in to the fyre as to dooc a worse fault in clokyng an yll and in the meane season your soule suffreth a sore stroke This euer as you reade of this mattier haue minde of your selfe to take fruite of your readyng Â¶ In consideracion also of all thre partes that is to saie bothe for the defence of your soules state and for the welth of your bodie and also for the worldly goodes sake vse in all your actes a certayne commendable wysedome neuer to bee none of these Busi medlars Leaue other mens faultes leaue correctyng that you haue noo power in leaue teachyng of that you knowâ— not Let the gospell be ordered by theym that bee admitted for doctours therof Lette the priestes be blamed of them that haue the rule of the order Let common cerominies and all olde customes alone Put euer your truste in the power and wil of god and obey to the consent of the church without quarellyng or resisting Goo you forthe your waie after the meke steppes of a true christen man Lette the world bluster and blowe as it wil bee you none of the blowers Scourge who will be you none of the scourges For beleue me soner shall the rodde than the childe that is beaten be cast into the fyre In eschewyng all meldlyng you shall saue your goodes you shall kepe your bodie from trauaile and by the same meanes you shal best prouide a sure buckelet for your soule For vnder the cloke of obedience chaunce what chaunce shall your soule is euer sure for takynge any hurte the iustice of god will kepe you harmelesse how some euer the tempest of enormyties ouerfloweth this worlde If you shulde be malaperte and presume to be a doer report me to you what may in this worlde happen to your vndoyng bothe in goodes and bodie and by the same trouble you shall be caste from the succoure of god who abideth not any presumpcion You fal into presumpcioÌ„ whan you grudg against your rulers thoughe they bee woorthy of all dispraises You presume whan you meddell with theim that be not vnder you You presume whan you take in hande to amende this or that where your part is not to speake And specially you bee presumptuous whan you dare crake that you knowe goddis will Leaue therefore my good Edmonde all maner of medlyng and praie to god to accepte your obedience Praie also bitterly that his wyll maie be fulfylled in this worlde amonge vs as the angels fulfill it in heauen Thus praie and meddyll no further For I assure you it is so to be done Â¶ Many thinges might bee saied for these thre cares but to you I recken it enough this much that I haue here touched Yet one woorde or two more shall not bee superfluous For I wolde not haue you deceiued by any woorde that I haue here vsed As paraduenture you might be if I shoulde thus leaue you Seyng that I haue byd you first to care for your soule next to care for your bodie and thirdely to care for the goodes of this worlde More ouer I saied there bee goodes of the soule goodes of the bodie goodes of this life But lette these wordes be to you as not spoken in their exact and propre significacion For to speake truelye there is no care but one nor there be no goodes but of one We must haue a certaine slyghte regarde to our bodie and a slyghter regarde to the worlde but care we maie not for neither of these two You know that to care wer to take an inward weyghty thought the which must not bee taken but for a thynge of great worthynes and also of more suretie then is either our bodie or the worlde Onely our soule is the thynge to bee cared for and these small commodities with certaine pratie pleasures of the bodie and of the worlde can not truely be named goodes for in very dede they be not good For this worde Good includeth a dignitee in him that sauoureth of god and heauen so that those thynges be onely woorthy to be called goodes the whiche haue a perpetuitee and stedfastenes of godly substaunce Other thynges variable chaungeable flitteryng suche as maie bee taken frome vs maâ—ger our heade bee not worthy of this high name Neither the bodye nor yet fortune hath any goodes our spirite and mynde onely hath thynges that truely be called goodes the whiche be so constantly and surely ours that euer they remain with vs in spite of al chances and all our aduersaries Mercie piâ—ee deuocion mekenes sobrenes pacience faithfulnes charitee and suche other vertues bee the veraie true goodes the whiche we maie iusâ—ely recken ours and for them we shulde continually labour For these bee the substaunce that our soule muste haue to bee with them richely decked and garnisâ—hed that we maie haue our holy daie araie and our nupciall vesture accordynge to come to the great feaste that Christe saieth we shall ones bee called to All these faulse goodes of the bodies lustinges beautie fairenes strengthe helthe and also theâ—e triâ—ing goodes of fortune roiall houses large heritaunce greatte renies implementes costely apparaile golde syluer honour power frendshyp nobilitee and what you will els in this worlde All these vaine thinges bothe of bodie and fortune can make but a ragged garmente for our soule the whiche shall bee with extreme shame drawen frome the saied feast if it come to goddes presence with these beggarly ragges This saiyng good Withipol I speake to ease and comfort your minde for by this tale that is true you nowe learne that althoughe before I saied you shuld haue thre cates in this lyfe yet in dede you haue but one care the whiche is to care for the true goodes that be to be purchased for the soules welthy state Wherfore of your thre cares stryke of two if you will speake of ernest care Yet I will sticke a littell more with you in this poynte for fame I wolde you shoulde se a true marke wherby you maie gouerne and rule al your phantasies and opinions If your phantasie be well directed to the true marke you can not mysse of the right path to vertue the which bryngeth man thyther where he shall receiue the inestimable rewarde for his trauaile I saie your soule onely must bee cared for and this onely care muste be to gette and kepe the true goodes that bee onely the goodes of the minde Other goodes be not called proprely goodes You see howe these pratie commodities of the bodie and also these small gyftes of fortune maugre our heade be taken from vs as I can not escape alwaie sickenes I can not escape misfortunes I can not fle froÌ„ the cruell handes of tyrauntes I maie be cast into tortures I maie

that by banishementes by rebukes by bondages by prisonmentes holy men came to great glorie I praie the shewe me deathe it selfe what hurte dyd it to the moste iuste and blessed Abell I saie that bytter and cruell deathe committed of no straunger but of his own naturall brother Is not Abel for this thing celebrated worshipped throughe all this worlde Thou seeste howe my processe declareth more than I promissed for it doth not only opeÌ„ that no man is hurted of an other beside him selfe but also that holy men take infinite gaines and profites in these thynges by the whiche they seme to bee euill handled Here thou saiste what nedeth soo many peines so many punishmentes What nedeth hell and so many thretninges if it be true that no man hurteth nor noo man is hurted Here me to this peruerte not nor mingle not my tale For I said not that noo man hurteth but I saied that no man is hurted of an other Againe thou saist howe can this be that some shall hurte and yet no man bee hurted It maie be as I haue shewed for his own bretherne hurted Ioseph and did wickedly againste him but Iosephe him selfe was not hurted And Caine did wickedly against Abell whan he laide in wait to slaie him yet Abell him selfe was not hurted nor suffred noo parte of euill To this purpose seruethe peines and punishementes For the vertue of pacience in theim that suffre dothe not take away the trespasse of them that with an vngracious entente set vpon other and do wrongfully For all bee it that they by their pacience bee made more glorious yet the other bee not redemed of their miscsheife in their malicious purpose And therfore the vertue and noblenes of minde auaunceth the sufferer to honour and the malicious stomacke drowneth the doers in depe peines Thus the rightous iudge almightie god to them that constauntly continue in a vertuous life and come to receiue the rewarde of victorie preparethe a kyngdome in heauen and for them that without repentance persecute euer their sinfull purpose hell is ordeined Therfore if thy goodes bee taken from the saie with holy Iob I came naked out of my mothers wombe and naked I shall depart hense Put hereto the apostels saiyng We brought nothing in to this worlde nor we can not take hense with vs any thyng Thou hast hearde thy selfe to be euyll spoken by to be infamed and sclaundered with men remembre thou and put before thine eyes the wordes of oure maister where he saith Wo be ye whan ye be of al meÌ„ praised And in an other place Be ye mery and reioice whaÌ„ men reuile your name as naught for my sake Thou art cast out of thy countrey and driuen from thy hous and possessions remembre that we haue not here our dwelling couÌ„trey but that wee seke the worlde to come Why then dost thou think that thou hast loste thy countreye whanne in this whole world thou art a stranger an alien and a pilgrim Thou art fallen into a greuous and ieoperdous sycknes vse and exercise the apostles saieng that is this Although our body the outwarde man be infected and sycke yet our sowle the inward man is therby renued and refreshed day by day Thou art closed and shette in pryson and some cruell deathe hangethe ouer thine head Loke vpon S. IohnÌ„ beheaded in pryson and there fastely beholde soo great a prophetes heade graunted and giuen to a tumbling wench in the reward of bodily plesure These thynges whan they chaunce to the wrongefully loke thou regarde not the iniurye and malyce of theim that do hurte but ponder and way thou the rewarde and glorye that shall bee gyuen the for these wronges For he that willingly and pacientelye sufferethe all suche troubles is not only forgiuen of his trespasses and synnes but also he opteynethe thereby the merytes and the rewardes due to vertue and goodnes so hygh and great a thing it is to kepe stedfastly an assured and full faith in god Than seing that nother the losse of goodes and substaunce nor sclander nor defyaunce nor banysshement nor sickenesse nor tormentes nor deathe it selfe that semethe the most greuous thing of all the forsaid can hurt men but more rather helpe and do good to men in making vs better worthy of so great reward howe and wherof shall we proue any man to be hurted whan of none of these sayd greues a man can be hurted But I will nowe assay to lay plainly before thine eies that they only be hurted the which do hurt and that the hurt the whiche thei do noieth not nor toucheth not none other persone but onely them self that inforceth to hurt For tell me what can now be more vnhappy than Caine The death by the whiche he with his owne handes slewe his propre brother hath made Abell for euermore a saincte and gloriouse martyre and hathe caused the slear for euermore to be taken for a wicked mankyller and that against his owne bloud Also what is more wretched than that Herodis wife the which desired to haue S. JohnÌ„s head in a dishe that hir owne head shuld be drowned in the euerlasting flames of burning hell What is in worse case then the dyuell hym selfe the whiche by his malice made the holly Iob waxed nobler so muche grew and increased the diuels peine I thinke thou nowe seest that my tale hath shewed much more thaÌ„ I promised For it is open and plaine not only how no man is hurted of theim that do wronge but also that the hurters and none els bee hurted and suffre euill For nother riches nor libertee nor noblenes nor helthe nor life nor suche other thinges be the propre goodes and substaunce of man that hath nothynge proprely his owne but onely the vertue of minde And therfore whan in these outwarde thynges other hurte or losse or trouble happeneth man is not hurted seeyng all his treasure is in the saied vertue of mind Here thou askest what if a man be hurted in the saied vertue It can not be but thus If any be hurted therin he is hurted of none other persoÌ„ but only of himself Thou desirest to here how a man is hurted of him selfe WhaÌ„ he is beaten of somme other or robbed and spoiled of his goods or by any meanes troubled if than he speke any opprobrious word any vnpacient sentence he is hurted yea and soore hurted yet I saie not of an other but of hymselfe through his own lacke of pacience For as it is saied before Behold what the blessed Iob suffered not of any man but of him that passed the al men in mischefe and crueltee That if he that blouddie tourmentour the diuell that haynouse kaitife with so many ingins so many craftes so many peines culd nothing preuaile in coÌ„straining Iob to trespasse with his tong before the face of God speciallye whan Iob had neuer hearde the lawe of God nor had not parte of the redempcion of the

deathe is to me gaine and auauntage Accomptinge the greattest gaine not to bee taÌ„gled in the snares of this world not to be subiecte to sinne or carnal vices And beyng deliuered frome troublous vexacions and frome the venemous teeth of the diuel to departe Christe callyng vs to the ioye of helthe euerlastyng Â¶ But there be some men whiche be greued for as much as this trouble vexeth vs equally as much as the infidels As it were that a christen man beleueth to that entente onely that he wold be fre from the touche of all grefe and disease and inioye this worlde prosperously Some bee offended for as muche as mortalitee is to vs with other in commune What thynge I praie you haue not we with other in commune as longe as this commune carnalitee remaineth accordyng to the ordinaunce of our firste natiuitee As longe as we be here in this world we be ioyned together with all man kinde in equalitee of fleshely substance but in spirite we be seperate Therfore vntill this corruptible mattier be with incorrupcion indued and this mortall substance do receiue immortalitie and this spirite do brynge vs vnto god our father what so euer incommoditees do belong to this carnal bodie thei be to vs with mankinde in commune For like as whan wiâ—h colde blastes whiche doo cause the barennes the erthe is as it were fastyng and without fode hungre dothe excepte no man And whan a citie is won with enemies by captiuitee all thynge is wasted And whanne faire wether restrainethe showers it is but one drowthe vnto all men And whan a shippe is all to rente one a rocke the wrecke is commune to all them whiche be in it Also the paine of the eien violence of feuers and disseasis of all other meÌ„bres be to vs with al other in commune as longe as this commune bodie is borne aboute in the worlde More ouer a christen man beleuinge by any lawe or condicion lette him knowe and remembre that he muste trauaill more in this worlde than any other for as muche as it partaineth to hym to wrastle with the diuell with greatter resystaunce And that to doo he is warned and taughte by holy scripture saiyng My son whiche gost to the seruice of god stande faste in iustice and dreade and prepare thy soule to receiue temptacion And in an other place Suffre bothe in grefe and in feare and haue pacience in thine humilite for as well golde as siluer bee tried with fire In this wise Iob after the losse of his goodes and deathe of his children being tourmented with paâ—nefulle sores and byting of wormes was not vanquished but only proued who in his paines and affliccions declaring the pacience of his deuout minde saied as foloweth Naked I came from the wombe of my mother and naked I shall retourne to the erthe our lorde gaue it to me and our lorde hath taken it from me as to our lorde it beste semeth so is it happened blessed be the name of our lorde And whan his wife woulde haue perswaded him that as if he were by the violence of paine out of pacience he shoulde with a grudginge and disdainous voyce speake some thyng against almightie god he aunswered vnto hir and saied Thou speakest like one of the lewde or folishe women If we haue receiued goodes of the hands of our lorde why shall not we than suffre euilles paciently In all those thinges whiche happed to Iob he neuer offended with his lippes in the sighte of our lorde And therfore our lorde dothe witnes thus of him saiynge to Sathan Hast thou taken good heede of my seruaunte Iob there is none in the worlde like to hym A man without grutching the veraie trewe worshyppar of god almightee Â¶ Also Toby after his honourable workes and the manifolde and famous commeÌ„dacions of his deedes of mercy he was striken with blindnes and not withstandynge he dreadyng and blessyng almightee god in all aduersitees finally by that bodily detriment he increaced to parpetuall praise not withstandyng that his wife willyng to abuse hym tempted hym in this wyse saiyng Where bene thy workes of mercy be come Loo nowe what thou suffrest But Thobias beyng constaunt and stedfast and also armed with true faith wherby he suffered vexacions and grefes yelded not to the temptacion of his fraile wife but muche rather with greatter pacience deserued the fauour of god And therfore he was afterwarde of Raphaell the aungell commended who saied to him these woordes To publysâ—he and confesse the woorkes of almightee god it is honourable For whan thou and Sare thy sons wife praiâ—â— I offered the remembraunce of youre prayer in the presence of the clearenesst of almightee god sens thou hast buried them whiche died openly and hath not forborne to ryse and leaue thy diner and gone thy way and buried the deed I am sente to proue the. And in an other place the same aungell saith God sente me to heale the and Sara thy sons wife I am Raphaell one of the seuen aungels whiche be presente and conuersaunte before the clearenes of god almightee Â¶ This maner of sufferance is alwaie in good men This lesson the holy apostoles kepte acoordyng to goddes commaundemente not to murmoure in aduersitee but what so euer hapneth in this worlde â—o take it paciently consideryng that the Iewes offended by murmouryng often tymes againste god as our lorde hym selfe wytnessethe in the boke named Numeri saiyng Lette theim leaue their murmouring and thei shal not die Truely deare bretherne we oughte not to murmoure or grudge in aduersitees but to suffre strongly and paciently all that shall happen vnto vs sens it is writen The spirite that is troubled is a sacryfyce to god For the herte whiche is contrite and made humble god neuer dispisethe Also the holly goste by Moyses in the boke of Deutromy warnith the saiyng Thy lorde god shal vexe the and sende to the scarsite And than it shall be knowen in thy herte if thou shalt kepe well his commaundmentes or no. And againe your lorde god temptethe you that he maie knowe if ye doo loue your lorde god with all your herte and with all your soule For so was god pleased with Abraham who to please god neyther feared to lose his sonne nor yet refused to slee hym But thou what soo euer thou art that maiste not suffre the losse of thy son taken from the eyther by the lawe or by chaunce of mortalitee What wouldest thou do if thou were commaunded to sle him The feare of god and faithe shoulde make the redie to sustaine all thyng Admitte that thou hast losse of thy goodes or that thou be cruelly vexed with sickenes of thy membres continually or that thou bee despoyled by the deathe of thy wife thy childrene or thy mooste deare frendes and companions Let not these be to the any displeasures but rather battaile againste worldely affections ne lette theim not break or

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