Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	soul_n	whole_a	1,465	5	5.4082	4	false

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

of meÌ„s inuencion and yet hauynge no conscience at all to slaundre other men Nether nede men to feare that the reprouing of such abuses doth ether subuerte religion or hyndre true obedience For whoÌ„ soeuer the holy goost enspyreth is of his owne acorde without anye maner of compulcioÌ„ readye to obeye yea euen those rulers that be sharpe and roughe Who yet neuertheles shulde nomore abuse the obedience of their inferiours then anye man shulde make his libertie a cloake or couer to his carnal liuinge Which though some do yet ought not other men therfore to be locked as Iewes in the bondage of ceremonies For the more a man is religigious and geueÌ„ vnto true godlynesse the lesse he yeldeth to the ceremonies of mens inuencion Wherin yf no man were snared till he were of parfite experience then like as the fewer shulde be disceaued Euen so doutlesse acording to the desyre of all them that be good the religion of the gospell shulde be so pleasaunt vnto euery man that they shulde be hartely wel conteÌ„t ther with without anye other And reason it is that all thinges geue place to the glorie of Christ wher with Moses reioyced that his owne honoure was defaced and mynished like as also the religions of men shulde be yf they that professe the gospell dyd lyue therafter For as they whom we now call religious are nothinhe like them of the oldtyme but drouwned in ypocrisie and worldly busynesse yea nothinge better then other temporall men saue onely in appearaunce Euen so shal the vowes of chastite pouerte and obedience be better hepte of him that obserueth the profession of holy baptyme then they be of them The rest is then that seyng the confidence in oure selues is most daungerous we nether disdayne them that be feble ner foolishly stoÌ„de in oure owne conceate for no dyuersite of lyuinge from other meÌ„ But rather folowinge the counsaill of Christ let us euen froÌ„oure hertes confesse whan we haue done oure best that we are but vnprofitable seruauntes And to the intent that we maye be obedient vnto Christ himselfe let vs be ready not onely to heare them that call vs vnto him but also to tollerate and suffre the euell Neuertheles in such forte that yf they commaunde thinges wicked and contrary to the doctryne of Christ we rather obeye god then men The first Chapter How we must watch and loke aboute vs allwaye whyle we be in this life WHo so will escape the daunger of syme and prosperously go forwarde in the waye of godlynes must allway considre that this life of man is a perpetuall warsart and must be circumspecte that the world with his delycious and flatring pleasures iugle not his mynde from watchinge or make him to carelesse as though he had already conquered his enemies Who consideringe they be so many as namely the wicked and craftie deuels aboue us the world afore and behinde us yea on the right hande and on the lefte aswell shakyng the wal of oure saules with the gonnes of aduersite as prouokyng us vnto euell with his vainepromisis Not onely whyle the slipper aÌ„d craftie serpent layeth awaythe eueÌ„ by oure awne affections and sensualite to entyce and drawe oure myndes vnto mortal and deedly pleasures But also whyle we oure selues beare a boute with us the olde earthy AdaÌ„ oure owne most perilous enemie Considerynge Isaye we haue so many deedly enemies ought we not therfore still to be weaponed aÌ„d allwaye to watche Why slepe we then so fast geuynge oure selues to ydilnesse to pleasure to reuelynge as though we shulde rather lyue in banckettyng then in warfare against such enemies Why will we rather make truce with vyce and synne theÌ„ with god whit whom the wicked can haue no peace namely they that not onely take parte with synne but vnkyndly also aÌ„d wickedly breake their appoyntment made with him Haue we not in holy baptyme professed and bounde oure selues to fight faitfully euer vnder the standart of Christ oure captaine to whom we owe more then we haue to paye Do not the badges and signes of baptyme in us testifie that we are sworne vnto him neuer to forsake him wherof the name of Christ also ought to put us in remeÌ„braunce Why are we then such rennagates that we not onely take parte against him which bestowed his owne life for us but do it also in a filthie quarel to opteyne noue other rewarde then the very death of oure soules Yf in these mad warres of men the miserable souldyours do ioperde their lyues are pricked and stered vp vnto courage thorow the greatnesse of the pray thorow the comforte of the captayne thorow the cruelnesse of the enemies thorow shame of cowardnesse or desyre of praise How much more then shulde the hope of rewarde kyndle us to haue lustie stomackes whan he that shal quyte oure payne yf we wynne the felde beholdinge us doth not onely comforte us in oure laboures and trauayles whyle we are yet fightinge but also geueth us such rewarde as excelleth all the sences aÌ„d wittes of man euen blessed immortalite and heaueÌ„ it self The hope of which rewarde shulde by reason enflame the quycke courages of gentle stomackes seynge he that hath promised can nether dye ner disceaue And consideringe he beholdeth us that seyth al thynges lyke as very shame of cowardnesse at the leest waye shulde moue us to be lustie in this battayll EueÌ„ so for asmuch as to be praysed of him is very felicite why ioperde we not oure lyues to haue this prayse Seynge now we are so circumspecte in auoyding the daungers aÌ„d death of the body why perceaue we not the death of the soule whych is much more cruell Now euen as the body is out of teÌ„pre whaÌ„ it will kepe no meate so whaÌ„ the worde of god semeth bitter vnto â—s yf oure mynde ryse against it yf oure memory kepe it not yf we thynke not vpon it net worke therafter Yf oure soule grudge or be weake and faynt to worke the dedes of mercie to suffre trouble or losse Yf the eyes of oure mynde be waxen so dymme that they se not the cleare light of the treuth Yf oure inward eares heare not the voyce of god Summa yf we lacke al oure inwarde feling and perceauyng of the knowlege of god It is an euident tokeÌ„ not onely that oure soule is acrased but also deed because god which is the life therof is awaye For felyng is a token of life and like as the body is not alyue yf he fele not the prickinge of a pynne Euen so whan we are wounded in oure soule and haue committed euell yf it greue us not then is not oure soule alyue but deed For the which cause also Christ called the Pharises paynted sepulcres namely because they bare deed soules aboute with them Wherfore considering that the bodies of good men are the temple of the holy goost and for asmuch as acording to the gospell

store house of gods scripture we shal there fynde the true armoure of this warre valeaunt in god not onely to destroye fortresses and counsails and euery highe thing that exalteth it selfe agaynst the doctryne of god but also to resiste in the daye of aduersite aÌ„d to quench al the whote and fyrie weapeÌ„s of oure cruell enemie Such weapens or armoure of light though we be the refuse aÌ„d aut caltes of the worlde hath almightie god geuen us to make us stowte and lustie in his warres For in his armory fynde we the harnesse of Iustice and verite the buckler of saith the helmet of health and the sworde of of the sprete which is the worde of god Wherwith yf we be diligently couered and fenced ther shal no tribulation straitnesse hunger nakednesse peril persecution c. Separate us froÌ„ the loue of god Such armoure Isaye shall holy scripture mynistre abundauntly vnto us yf we occupieng our tyme the rin do use the same wisely The .iij. Chapter How that the first poynt of wisdome is a maÌ„ to know him self Of two maner of wisdomes the true and the apparent YF we thus warre now intendinge to opteyue the peace which Christ onely geueth we must strongly fight agaynst oure owne vices with whom god oure onely peace and felicite is at variaunce Of the which felicite they are utterly voyde yea very wretches filthie and vnhappie that lyenge still in the night of ignoraunce and foolishnesse are destitute of his wisdome yf we be wyse we shalbe conquerours of the enemie Wherfore like as worldly wisdome is foolishnes before god euen so yf we be wise in him it oughte not to discorage us whan the worlde iudgeth us to be fooles to be disceaued to dote and to be mad bedlems because we intende to departe toward Christ Is not this a miserable blindnesse sore to be mourned whan in trifles and thynges of no value yea vnto filthynesse and in euel onely meÌ„ are cleare witted aÌ„d in thynges concernyng saluacion and in goodnesse not to haue much more vnderstonding theÌ„ brute beestes O how good a thing is it to haue knowlege to be willinge to lerne and to be abedient vnto the trueth CoÌ„trary wise a very euel thing is it to lacke knowlege yea as he is good for nothing which hath no wisdome So is it a worse thing to disdayne to lerne But to withstande and repugne the trueth is worst of al aÌ„d farthest froÌ„ grace Namely whaÌ„ meÌ„ despise the wisdome of god aÌ„d thinke scorne to be taught of it For the which cause he himselfe shal utterly forsake theÌ„ and reioyse in their destruction For to counte it madnesse whan one lyueth godly is a very beestli aÌ„d deuelishe wisdome after the which foloweth presumption blindnesse of mynde rage and tyraÌ„nye of affectious and finally the whole heape of all vices and libertie to do what one lysteth yea custome of synne dasyng of the wittes bodely death aÌ„d afterward death euerlastinge Thus we se that the mother of extreme mischefe is worldy wisdome But coÌ„trary wise of the wisdome of god come all good thinges specially so bernesse meaknesse the secrete ioye of a cleare conscieÌ„ce which vanisheth not awaye but groweth to eternall gladnesse and mirth This wisdome must we requyre onely of god with feruent praier out of the vaynes of holy scripture The chefe parte of it is to know oure selues which we shall do the better yf we well coÌ„sidre what we be inward and within our skynnes The .iiii. Chapter Of the outward and inward man Almightie god made man at the first of dyuerse partes coupled with blessed coÌ„corde But the serpeÌ„t the enemie of peace put them asunder agayne with vnhappie discorde so wynge the poyson of discension betwene them that were honestly agreed Insomuch that now nether the mynde caÌ„ rule the body without businesse nether wil the body obeye without grundginge For where as in man ther shulde be such an ordre that like as in a prosperous comynaltye for auoydinge of debate and strife the wysest beare most rule and the subiectes obey their officers This origenal decree of nature and first example of honestie notwithstoÌ„ding the ordre in maÌ„ is so troubled that the subiectes wil not obeye the prynce Yea the corrupte affections and appetites of the flesche stryue to be more master theÌ„ reason it selfe Which vnquiete affections who so ouercometh the same lyueth ablessed life mounting vp to celestiall thinges and as a kyng endowed with wisdome willing and purposinge to do nothing amysse nothinge against the iudgment of reason nothinge in ordinatly nothing frowardly nothing corruptly The .v. Chapter Of the diuersite of affections THe eternal lawe which god hath created in in the right reason of man teacheth him to abhorre al corrupte affections and not to lyue after them which thing euen the heitheÌ„ philosophers do also coÌ„fesse Now as we are bound sureli to know what motioÌ„s we be most enclined vnto so ought we to understoÌ„d that thorou right reasoÌ„ which is the power of gods holy sprete the most violent of theÌ„ maye either be refrayned or els turned in to vertue Trueth it is that as some maÌ„ is more prone vnto vertue theÌ„ some either bi reasoÌ„ of the influeÌ„ce of the celestial bodies or els of oure progenitours or els of the bringinge vp in youth ar of the complexioÌ„ of the body Euen so some vices folowe the countrees some the coÌ„plexioÌ„ of the body some the age of maÌ„ some be appropiated vnto kynde And some tyme an euel disease of the maÌ„ is recoÌ„peÌ„ced with another certayne coÌ„trary good gifte or propertie As for the vices that are nighest vnto vertues we must ameÌ„de theÌ„ aÌ„d turne theÌ„ in to that vertue which they most nighe reseÌ„ble For let a man that is soone prouoked vnto anger refrayne his mynde aÌ„d he shalbe nothing faynt herted but bolde yea and fre of speach without dissimulacioÌ„ The nygarde by the exercyse of reason shalbe thrifftie and a good husband The flatrer shal thorow moderacion be curteys and pleasaunt The obstinate maye be constant Solemnesse maye be turned to grauite One ful of foolishe ioyes maye be come a good coÌ„panyon But in any wise must we beware that we put not the name of vertue to anye maner of vice as to cal crueltie iustice envie zeale The waye theÌ„ to felicite is first to know oure selues SecoÌ„dly to do al thinges after the iudgmeÌ„t of reasoÌ„ whose mouth must not be out of taist but without corrupcion Now as ther is no greather rewarde theÌ„ feÌ„licite euen so that which vnto oure onely streÌ„gth is hardest of al to do is most easie yf we loke vnto god oure helper Wherfore yf we grounding oure selues vpoÌ„ a sure purpose of a perfite life do ferueÌ„tli set vpoÌ„ it go lustely vnto it no doute we shalbe able to bring it to pas for to be willinge to be a christeÌ„ maÌ„ is a greate parte of

Selected quad for the lemma: cause_n

Text snippets containing the quad