Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	day_n	holy_a	lord_n	2,528	5	4.0404	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11324	A treatise concernynge the diuision betwene the spirytualtie and temporaltie	Saint German, Christopher, 1460?-1540.	1532 (1532)	STC 21586; ESTC S104701	33,236	94

we shulde se ryght great diuersity bytwene them I trowe as for many of them as greate diuersitie as is bytwene heuen hell And here as it semeth I myght conuenyently reherse the wordes that be spoken in the fyrst boke of the folowyng of Chryste / the .xviii. chapiter where it speaketh of the holy fathers that haue bene in religion in tyme past / and sayth thus They serued our lorde in hunger and in thurste in hete and in colde in nakednes / in labour and in werynes / in vigiles fastinges in prayers and in holye meditations in persecucions and in many reproffes They refused honours here in this lyfe that they myght alway haue them in the euerlastyng lyfe O how strayt and howe abiect a lyfe led the holy fathers in wyldernes howe greuous temptacions they suffered howe fyersly they were with theyr goostly ennemyes assayled howe feruent prayer they dayly offered to god what rygorous abstinence they vsed howe great zele feruour they had to spiritual profyte how stronge batayle agaynst all synne And howe pure and holle entent they hadde to god in al theyr dedes on the day they laboured and on the nyght they prayed And though they laboured on the daye bodily yet they prayed in mynde and so they spent theyr tyme alway frutefully and thought euery houre shorte for the seruyce of god / and for the great swetenes that they hadde in heuenly contemplation they forgette ofte tymes theyr bodily refection All ryches / honour / dignities / kinnesmen and frendes they renounced for the loue of god They coueted to haue nothynge of the worlde so that skarcely they wolde take that was necessarye for the bodily kynde They were poore in worldly goodes / but they were ryche in grace and vertues They were nedy outwardely but inwardely they were replenysshed with grace and goostly comfortes To the worlde they were alyens and straungers but to god they were ryghte deere and familyar frendes In the syght of the worlde and in theyr owne sighte they were vile and abiecte but in the syght of god and of his saynctes they were precious and singularly electe In them shone al perfection of vertue / trewe mekenes symple obedience charitie and pacience / with other like vertues gracious gyftes of god Wherfore they profited dayly in spirite and opteyned great grace of god They be lefte as an exaumple to all religious persones and more oughte theyr examples to stere them to deuocion and to profite more more in vertue grace / than the great multitude of dissolute and ydle persones shulde any thynge drawe them abacke O what feruoure was in religious persons at the begynnyng of theyr religion What deuocion in prayers / what zele to vertue what loue to goostly discipline and what reuerence and meke obedience flourysshed in them vnder the rule of theyr superiour truely theyr dedes yet bere witnes / that they were holy and perfyte that so myghtly subdued the worlde / and thrust it vnder fote Thus farre gothe the sayde chapiter But the more pitie is / most men say that nowe a dayes many religious men wyl rather folow theyr owne wyl than the wylle of theyr superiour and that they wylle neyther haue hunger nother thyrst heate nor colde nakednes werynes / nor labour but riches honor / dignities freÌ„des worldly acqueintaÌ„ce atteÌ„dance of seruantes at their coÌ„mandementes pleasures / disportes that more lyberally than temporal meÌ„ haue Thus are they fallen say they fro the true religioÌ„ wherby the deuocion of the people is in maner falleÌ„ fro theÌ„ Neuertheles I dout not / but there be many right good vertuous religious persons god forbede it shulde be otherwyse but hit is sayde that there be many euyll and that in suche multitude / that they that be good canne not or wyll not see them refourmed And one great cause that lettethe reformation in this behalfe is this If the moste dissolute persone in all the coÌ„minaltie / and that lyueth most openly ayenst the rules of the religion can vse this policye to extolle his relygion aboue other / and disprayse other relygions for that they be not of suche perfection as theyr relygion is anone he shall be called a good seruente brother / and one that beareth vppe the relygion and shall be therfore the more lyghtely forborne in his offences Where the throuthe is that the religion maynteyneth hym and bearethe vppe hym / and not he the religion For hit hathe lyttell nede of hym And thoughe many be good and lyue a ryghte good and laudable lyfe after the statutes and order there vsed yet in that poynt / to extolle theyr religyon aboue other and to take parte with them that doo so thoughe they knowe that they that so extol it / kepe not the religion them selfe fewe be without offence and truly that is a great defaute for it gyueth a great boldnes to offenders / and discourageth theym that be good / whanne they see them that moste lyue ayenste theyr relygion be so maynteygned and commended Â¶ An other thyng that hath caused many people to mislike religion hath bene the great extremyte that hath ben many tymes sene at elections of abbotes priours and suche other soueraygnes spirituall And this is a generall grounde that whan religious men perceyue / that the people myslike them / they in theyr hartes withdrawe theyr fauour and deuocion agayne fro them And so hathe charitie waxed colde bytwene them And veryly I suppose / that hit were better that there shulde no abbotte or pryoure hereafter contynue ouer certayne yeres that shuld be appoynted by auctoritie of the rulers than to haue suche extremites at elections as hath bene vsed in tyme paste in many places Â¶ And veryly as me semeth one thyng wolde do great good concernynge religions and all religious persones and that is this that the reules and constitucions of religion were sene and wel considered / whether the rygour and straytnes of them may be borne nowe in these dayes as they were at the begynnyg of the religions For the people be nowe more weyke as to the multitude / than they were than And yf it be tought / that they maye not be nowe kepte that than such relaxacions and interpretations of theyr rules be made as shall be thought by the reulers expedient For bettre it is to haue an esye rule wel kept than a strayte rule broken without correction For therof foloweth a boldenes to offende / a quyet herte in a euyl coÌ„scyence a custome in synne with many euyll examples vnto the people wherby many haue found defaut at al religion where they shulde rather haue founde defaute at dyuers abusions agaynst the true religion for certayne it is that religions were first made by holy fathers by the instincte of the holy ghoste kepe them who so may Â¶ The conclusyon of this lyttell treatise The .xvi. Chapiter SYthe there is no sacrifyce that more pleaseth almyghty god /

effecte shulde folowe of it as before appereth Wherfore it semeth that he shuld than haue auctorytie in his parlyamente to breake that custome as a thynge agaynst the peace and quyetenes of his people And he that hath auctoritie to aduoyde suche thynges as breake his peace hath also auctoryte to preuent and deuoyde suche thynges as maye gyue occasion to the breking of his peace as that custome shulde do yf the sayde effecte shulde folowe of it And certayne hit is that it hurtethe no more a good preste that an euyl preeste is punisshed than it hurteth a lay man that he is punysshed ne no more than it hurtethe a good lay man or woman that an nother is euyll and is punysshed for it And I suppose verily that this diuision wil neuer be perfytely appeased tylle preestes and religious wyl be as lothe to here of any defaute in a lay man or lay woman / as in a preste or in a relygious person And that wyll neuer be as longe as the great confederacies and singularite coÌ„tinueth amonge prestes and amonge religious persons as it dothe now The good lay men and women must paciently beare the euyll reporte of other laye men and women that be of the same condycyon as they be / and so they shall be taught by spiritual meÌ„ / that they ought to do but they wyl not do so them selfe In so moche that I suppose veryly that many a preest religious wold grudge more ayenste an euyll reporte made of a prest or religious / that in dede were giltie in pryde / couetyse angre / malice glotony lecherye or suche other than they wolde be ayenst a lyke euyl report made of a laye manne or a laye woman that were not gyltie Â¶ Dyuers other lawes there be / that be made by the churche that many menne thynke the churche hadde no power to make As it is / that no benefice shal be let to a lay man / but a spiritual man be ioyned with hym Or that it shall not be let aboue .iii. yeres And also the constitucion of a dimission noble suche other that were to longe to reherse nowe For these suffise to shew that by such lawes made by the churche / that they hadde no power to make any lawe of / hath rysen one speciall cause of this diuision Â¶ An other occasion of this diuision The .xiii. Chapiter AN other occasion of this diuision hath rysen by reason of feyned visitacions vsed in tymes paste by ordinaries and other that haue hadde power to visyte howses of religion and churches in the countrey For there is a coÌ„men opinion in maner vniuersally rysen amonge the people that suche visitacions / after the maner as they be vsed / do litel good and rather encrece vice than vertue And verilie the more pytie is it semeth to be true as they sey For it is vsed / that at suche visitacions visitours take of the houses of religyon that they vysite / somme certeyne pencyon And for visitacion of churches they haue of some certayne churche / mete and drynke where they visite / and than they gather somme certayne duetie of all the churches within a certeyn circute iÌ„ that contrey And neuer the les / as the comen opynyon gothe / comenlye they reforme nothynge / but as they fynde it so they leue it / and neyther coÌ„forte they vertue / ne punysshe vice / but many tymes the contrarie by some worldlie demeanour or euyll example that the people see in them And thus when the people haue sene that offenders as well spiritual as temporall / contynue after the visitacion as they dydde before they haue coniectured / that the ordinaries and visitours do visite more rather for theyr pencions / than for any good order or reformacion And this / through a longe coÌ„tinuaunce hath brought the people to iudge great couetice in such visitours / whiche commenly be of the greattest reulers of the spiritualtie wherby the peole by lyttell and lytell haue fallen into a dispraysyng of such visitations / and into a mislykynge of theyr rulers spiritual and of suche pompe and worldly behauour as is shewed by them at suche visitations And than whan such visitours and spirituall rulers haue perceyued that the people haue misliked theyr visitations they haue disdayned it and haue contynued styl as they dyd before and so hath the grudge betwene them contynued secretely of long tyme. And surely it is to be moche meruayled that visitours wil attempte to take at theyr visitatioÌ„s any pension or imposition of them that they visite contrarye to the good lawes that be made in the .vi. boke ti de censibus ca. romana et exigit Wherin great penalties be set vppon them that take any pension at theyr visitations / contrary to the sayd lawes / as in the same doth appere And but there be any secret dispensation in that behalfe many be suspended / that dayly ministre And if there be any suche secrete dispensation hit is to doute that the graunte therof proceded not of charite but of some couetyse and singularite yf the very grounde therof were throughly serched Wherfore hit were ryght expedient / that suche visitations were set in suche order as well by spirituall auctoritie / as by temporal auctoritie that good men hereafter myght therby be comforted / and euyll men corrected reformed to the good example of all other that shulde here of it Â¶ An other cause of this dyuysion The .xiiii. Chapiter AN nother cause of the sayd diuision hathe rysen by occasion of the greate multitude of lycences and dispensations that haue benne made for money by popes and busshops in tyme paste / contrary to dyuers good lawes made by the churche as of pluralites ayenst the law that no man shulde haue but one benefice / and of lycence to curates to be non resident of capacities to men of religyon and that none shall take orders ne be promoted afore a certayne age and suche other whiche lycences dispensacions haue bene so accustomably graunted for money without cause reasonable that great inconuenyences haue folowed vppon it to the great grudge and murmour and euyll example of all the people Â¶ An other cause of the sayde dyuysion The .xv. Chapiter AN other occasyon of the sayde diuisyon hathe rysen by a greate larnes and lybertye of lyuynge / that the people haue sene in many religious meÌ„ For they say that though religious men professe obedience pouerty / yet many of them haue wil haue theyr owne wil with pleynty delicate fedynge in such abundance that no obedience nor pouertie appereth in them And therfore many haue sayde and yet say to this day that religious men haue the most plesant delicate lyfe that any men haue And truly if we behold the holynes blessed exaÌ„ples of holy fathers of many religious persons that haue bene iÌ„ tyme past / and of many religious persons that be now in these dayes

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