Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	good_a	reason_n	2,537	5	5.2979	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00378	An exhortation to the diligent studye of scripture, made by Erasmus Roterodamus. And tra[n]slated in to inglissh. An exposition in to the seventh chaptre of the first pistle to the Corinthians; Paraclesis. English	Erasmus, Desiderius, d. 1536.; Roy, William, fl. 1527-1531, attributed name.; Luther, Martin, 1483-1546. aut	1529 (1529)	STC 10493; ESTC S109910	70,722	156

communion felishippe with the corrupte flesshe in Adam and Eve so is fulle of luste and concupiscence for this disease and malady hath he truly neade of matrimony and by his awne strenght or power can he not be with out them for his flesshe rageth burneth aÌ„d breadeth seade as we le as doth the flesshe of eny other parsone Where as by matrimony as by a medicine there vnto moche necessary and behovable he doth not ease helpe quenche and represse yt for in the .iij. chapter of Genesi he sheweth clerely before oure face what thinge he wolde suffer in man when he did not only not take away the blessinge of multiplicacion but rather dyd alowe and conferme yt When notwithstaÌ„dinge he dyd knowe full well that suche blessynge coulde not be fulfylled and performed of nature that was corrupte and fulle of concupiscence whith out synne But that matrimony is comenly had in disdayne as a thinge that is cause of many myseries paynes troble and hevynes and so yoÌ„ge people are thereby persuaded to decline there fro vnto vnwylfull chastite yt ys a reason vnprofitable aÌ„d of no value but pevisshe aÌ„d moche synfulle Nother have they so made good the cause of their chastite For necessite doth alwaye preveÌ„te and stoppe out this forechaste or provisioÌ„ Whiche sayeth that yt nother is ne yet caÌ„ so be For no maÌ„ caÌ„ grounde or set him selfe faste in heven Accordinge as here doth affirme saynte Paule he that can not abstayne sayeth he lett him mary Agayne warde that matrimony is hyghly commended as a thinge that is hevynly and godly moste fulle of all goodnes This is lyke wysse a reasone of smalle effecte aÌ„d prevayleth not Forthere is no maÌ„ oâ— elles very fewe that wolde be moved with these good thinges that come of yt to geve their selves there vnto Nature alwaye abhorreth labore sweate inseparable coÌ„panioÌ„s of honeste mariage There be also very many other causes of mâ—ryage Some do mary for love of mony aÌ„d worldly goodes A greate sorte doth falle there to for curiosyte to satisfye their appetite and pleasure that they have to attempte all thinges Some do be take theÌ„ there vnto for to gette theÌ„ hâ—yres Sainte Paule sheweth only on cause and that is necessite It is therfore called necessite for nature muste nedes have an yssue and go forthe that it maye encrease and be multiplyed But thys wille not god admitte with out matrimony Therfore hath every man neade to go there vnto necessite so requiringe aÌ„d constreynige him to do yf so he wille here before God passe his lyve with a good conscience And were it not that this necessyte did thus bynde wreste and dryve me I wote not truly what matrimony the other causes shulde make stablisshe Namely curiosite whiche at y â— firste moveth these foles with lightenese to begine soche an erneste sobre godly aÌ„d necessary estate wherin doth sone come vnto them the thinge whiche they sought But what meaneth he by this y t he sayeth it is better to mary theÌ„ to burne Every maÌ„ no faile that with out mariage a specialle grace at teÌ„pteth to lyve single or chaste knoweth right well what this sayeng is what it doth meane Nother doth he here touche â—ny secrete or prevy thiÌ„ges but he speketh of y t comoÌ„ manifeste experieÌ„ce feliÌ„ge y t al meÌ„ hath which with out matrimony or â— singular grace do labore to lyve chaste or vnmaryed for he doth attribute burninge vnto all parsones that with out the hygh and singular gifte of chastite do lyve vnmaryed and chaste Nother doth he teache any remedy therfore excepte only the copulacyon of matrimony All beyt they vse to calle soche burninge prevy troble and affliction Whiche proverbe shulde not have bene so vulgare or comone yf so it had ben a uery secrete or prevy evill Nother is it ony doute but these also vnto whom is geven the gifte of chastite do some time feale luste or prickinge be there with tempted but by cause yt passeth and shortely perisfheth therfor ys not soche a thinge in them called a burninge Generally burninge ys a fervore heate tikillinge preckinge and yt chenge of the flesshe whiche restith not ne blinneâ—h of boilinge or raginge and ys a daily inclinacion or dispocision other to a woman or to a man whiche ys in every body where ys not desier and love vnto chastite So that ther be founde so veri fewe that lacketh this boilinge and burninge in the flesshe as there be fewe that hath this soveraine gifte of chastite geven them of god But wyth this burninge ar some pained hardly some more softely or easely Some be so sore tormented that they are faine to poure out and shede their nature Whiche all do belonge vn to matrimony In so moche that I dare be bolde to saye Where as ys nowe one chaste there ought more then an hondred thousande to live maried Thou canste here in have no better councelle geven the then that thou shuldeste folowe and laye before the the example of saint Hierome whiche extollinge chastite with moste high but moste perillous laudes aÌ„d comendacion Neverthelesshe he confessheth that he coulde not tame his flessh nother by any fastinge ne yet praiers So that chastite was vn to him more than any man can saie harde and painfulle O how moche blessed time did he lose in flesshely thougtes He was of that opinion that he thought chastite might be goten by oure power and strength indged yt to be comone vn to all meÌ„ Beholde this holy man being thus infired wiâ—h heate burniÌ„â—e of y e flesshe ought to have maryed a wife Here now seist thou what a thinge it is to burne He was in y e nombre of them that belonged vnto matrimony and he did iniury vnto him silfe whiche attempted many thinges that he shulde not be maryed Many of thes examples shalt thou fynde in a â—oke called de Vitis Patrum Therfor this is the conclusion of sainte Paule Where as is not this surmountinge principalle rare aÌ„d singular gifte of god there of necessite muste be other burninge or elles matrimony Now is it moche better to be ioyned in maryagâ— then to burne Bycause that burninge aâ— though non evill dede shulde therof ensue yet not with standinge it is frustrate vaine chastite for so moche as it is not kepte with delite aÌ„d love but with greate yrkesomnes werynesse grudginly by enforsemeÌ„t aÌ„d vnwillingly So that before god it is estemed eveÌ„ as incontinencye and vnchastite Where y e herte is vncleane wheÌ„ the body by violeÌ„ce so caÌ„ not be What availeth it therfore thought thou keptiste by greate painfulle vnpleasante laboure vaine vncleane cleÌ„nes Yt were moche better for the yf thou were clerely maryed aÌ„d so to be voide or with out this ioye or pleasure as they take it for to be and wene that it is but all amisse for all be it

is only the true teacher and instructore and that we ought only to be his disciples Now let every man with their hole affectioÌ„ prayse their authores as moch as they will yet was this voyce with outâ— naye only spoken of Christ oure savyoure vpon whom descended the holy gost in lykenesse of a dove which did confirme the testimonye of the hevenly father Wyth this â—prete was Peter endued vnto whom the high shepard Christ committed his shepe once twyse yee thryse to be fed noryssâ—ed meaninge trulye no nother thinge but that he shuld instructe them with the hevenly fode of Christian doctrine In Paule Christ semed in a maner new borne agayne whom he him silf called a chosen wessel aÌ„d a pure pâ—eacher of his name and glorye Saynt Iohan expressed in his learninge that thinge whiche he had souked or dronke out of the holye fontayne of Christâ—s boosome What like thinke is there in dunâ— I wold not you shuld thinke that I speake it of ennye what like thinge is there in saynt Thâ—mas how be it I commende this mannes â—olinesse Ind mervell at the soâ—le wit and iudgement of the other Why do we not all applye oure diligente studye in these greate authors I meane Christ Peter Paule and Iohan Why bere we not aboute these in oure bosomes Why have we them not ever in oure handes Why do we not huÌ„te seke aÌ„d serch oute these thinges with a curious diligence Why geve we a greater portion of oure liffe to the studye of Averrois then to the EvaÌ„gely of Christ why do we in a maner consvine al oure age in the decrees of men and vayne opinions which are so contrarye and dissentinge amoÌ„ge them selves Be it in case they be greate devines that made soche constâ—â—utions yet notwithstaÌ„dinge only in Christes worde consisteth the exercyse and invrance of him which before god is reputed for a greate devine It is mete that we all which have professed the name of Christ at the leste if we have promised with mind aÌ„d harte that we be instructe with â—the docâ—ryne of Christ beinge yet tender infantes in oure parentes armes and wanton childâ—â—n at oure nurses tete for it is empreÌ„ted most depe And cleveth most surely which the rude and vnformed shelle of oure soule do the first receave and learne I wold oure first and vnformed speache shuld soun de of Christe I wolde oure ignoraÌ„te childhed shuld be enformed with Christes evaÌ„â—elye and to theÌ„ I wold Christ shuld be so swetely taught y e they might be enflamed to love him And that after they shuld procede by a litle and a litle crepinge by the grovnde vntyll that by insensible incrementes they springe vp to be stroÌ„ge in Christ. Other meÌ„nes traditions are soche that many repente them selves because they have spente so moch studye and labour vpon them And often it chaunceth that they which have moste manfully fought thorow all their liffe even vnto the death to defende mennes doctrines and decrees Yet in the poynte of dethe have caste awaye their shilde and have clene dissented from their authors secte But blissed is he whom death assayleth if his harte be hole occupied in this holesome doctrine Let vs therfore all with fervent desyre thriste after these sprituall spriges Let vs embrace them Let vs be studiously conversante with theÌ„ Let vs kysse these swete wordes of Christ with a pure affection Let vs be new tranformed inâ—to them for soche are oure maners as oure studyes be yee and to be shorte let vs dye in them he that can not attayne them but who is he that can not if he will him silf yet at the leste let him submitte him silfe vnto theÌ„ recountinge theÌ„ very holy as y e storehouse or tresurye of goddes awne mide froÌ„ wheÌ„ce cometh furthe all goodnes If a maÌ„ wold shew vs a steppe of Christes foote Good lorde how wold we knele and worshuppe it And why do we nor rather honoure his qwycke and lyvelye image which is most expresslye contayned in these bokes If a man wold bringe vnto vs Christes cooâ—e whether wold we not runne hedlynge that we might once kisse it How be it if thou bringe oute his coote sherte shoes aÌ„d all his hous olde stuffe yet is there nothinge that doth more truly and expressly represente Christe then the gospels and epistles We garnisshe or adorne an image of wod or stone with gold and precious stones for the love of Christe But why are not these thinges rather garnisshed with gold and gemmes yce and more preciously yf so eny thinge can be more precious then they syth they represent moch more presentlye Christ vnto vs then eny ymage caÌ„ do As for ymages what thinge can they expresse but the figure of his bodye yf they expresse that But the evangely doth represent and expresse the qwicke and levinge ymage of his most holy minde yee and Christe him silf speakinge healinge deyenge rysinge agayne and to conclude all partes of him In so moch that thou couldeste not so playne and frutefullye see him All though he were presente before thy bodlye eyes Amen THe cause why the apostle did write this presente chapter was this The CorinthiaÌ„s whiche dyd receave the doctrine of Christe aÌ„d so did become his servantes and specyally they whiche before had folowed y e Iewes wayes did observe both the Euangely and also the lawe of Moses Now hadde Moses commaunded that every man shulde be maried So that a man by the lawe of matrimony shulde be associate and kepe company with a womaÌ„ aÌ„d the womaÌ„ with a manâ— To lyve severall or single was theÌ„ coÌ„dempned as a state baren and vnfrutefull The cause was this God hadde promysed in the olde testamente that Christe shulde descende of the seede of AbrahaÌ„ Now did no body yet knowe what parsones were the seede that shulde begette him It was therfore necessaryly required that the Hebrues all which were Iewes shulde be coniugate in mariage for honore aÌ„d love of this seede and to engendre children vntill the advente and cominge of Christe For this cause didde the Corinthyans demaunde whether they were bounde to kepe the aforesayde lawe And whethere yt was â—efulle for them to abyde aÌ„d lyve vnmaryed when they had love and desyer vnto chastite And moste specially for so moche as by reasone of the euangely many other lawes were cassate and anulled and put vnto maÌ„nes libertie to kepe them or elles not to kepe them Their feble and weyke consciences cowde vnnethes leave the lawe of Moses where vnto they hadde so longe time aÌ„d many ages bene accustomed Vnto this doth sainte Paule here make them answeare saing that this is not only lefulle but also good and profitable yf so a man mindeth to lyve chaste and hath love and delyte to the same Not with standinge he doth here intrâ—ate of this mater both diligently and also warely â—â—xtynge and intermedlinge all wayes matrimony It is good for a

sayinge of god is a precepte and coÌ„mavndemente but his is a counsell More over his entente is to saye thus To the remnaunte that is to wit where raigneth no debate and brawlinge betwyxte maryed mates As wheÌ„ two ar coupled in matrimony Of whiche the one is a christian the other havinge no knowlege of christe like as it was comonly sene when fayth was at the firste tyme preached amonges the gentilles that one shulde turne him vnto Christe and an other turne froÌ„ him All be it that in this case a Christen parsone may departe from one that is not Christen Yet neverthelesse the councelle of the apostle is that soche shulde not departe Inasmoche as his maryed mate whyche ys not Christen doth accepte hym and ys contente wyth hym And doth not let him to couÌ„terfette and expresse Christe in maner of lyvinge nother coÌ„strayneth hym to lyve wyckedly or to abiure Christe This doth Paule signifye in this worde yf she consente or be contente to dwelle with him c. That is to saye if an infidele or vnbelever be contente aÌ„d will dwelle with him that haâ—h maryed her and wille suffer hyr to do all that pertayneth vnto a christen body for matrimony is but a corporalle and an outwarde thinge whiche doth nother hurte ne helpe nother doth hinder ne further faith And in whiche the one may be a christian and the other an infidele As well as one that is sworne vnto Christe maye eate driÌ„ke bye selle aÌ„d occupye with a payneme a Iewe or a Turke in all manner exterior thiÌ„ges Like as â—vyn now a dayes one maye be a â—erfecte and devoute Christian and the other a wicked and famed or false Christyan So that matrimony for cause of byleve or vn byleve ought not to be broken fordone But yf an infidele wolde not suffer hys maryed mate to abyde Christian or to lyve a Christian lyfe but wolde persecute and lett her There were it conveniente tyme y â— a christen body shulde vse the sentence of Christe whiche saith in the .x chapter of Mathew He that loveth his wife or childre more theÌ„ me is not worthy of me Here beginneth diâ—orsemeÌ„te Yf so divorsemente be other muste reconcylynge aÌ„d attonemente be made or elles the parsone which refuseth reconcilinge muste abyde vnmaried and sole So y â— yet vnto the parsone which disyreth to have peace atonemente shall not be denied authorite afterwarde to mary an other as ys specifyed before for Christe whiche ys the spouse of the soule muste be greater and bere more rome then the corporalle spouse Yf therfore the one wille not suffer y â— other to abyde lyvâ— to gether with y â— eterâ—alle spouse of the soule Here may a Christen parsone forsake hir firste corporalle spouse and take an other whiche will suffer Christe the eternalle spouse abyde to gether with him So is it likewise coÌ„venieÌ„t necessary to be vsed now in these dayes If y â— husbande will teache and enforse his wife to do thefte adâ—outry or any other vngracyousnes againste god In these is y â— same cause aÌ„d reasone of divorsemeÌ„te that is spoken of before So y â— excepte they be reconciled and come to an â—â—onemente she maye lefully mary an other husbande And in like case might also the man do yf so his wife dyd instance him to â—vill and wolde not elles â—e contente to vse him quietly for hir husbande Of this grounde and principle cometh that advoutry maketh divorse and geveth power vnto y â— other parsone that lyveth truly accordinge to the ordinaunce of wedlocke to be maryed a new to an other for it was coÌ„mauÌ„ded in y â— lawe Deuterono .xiij. That every maÌ„ shulde accuse his wife brother and moste assured frynde that moved him to synne agaynste God afore the iudge that they myght be slayne But in the new testamente where corporalledeth and slaughter bereth no rome it is sufficient to forsake them and departe awaye froÌ„ them Of this is gathered That those be wicked examples In whiche we do fynde that certen maryed womeÌ„ by consente of their husbandes whiche had bene impâ—isoned were defloured aÌ„d viciate to thentente that they I meane the husbandes thoâ—ow soche a vyle dede shulde be delyvered The precepte and worde of god ought to have bene observed and kepte all though the husbande or wife body aÌ„d goodes shulde have perisshed Nother hath eny man authoryte to geve hys wyfe leave to coÌ„myâ—te advoutry Â¶ The Apostle procedeth forthe For the vnbelevinge husbande is sanctified by the wyfe And the vnbelevinge wife is sanctified by the husbande Or elles were your chyldre vnclene but now ar they pure Â¶ This is spoken after the propertye of the hebrew speche and accordinge after Paules manner of speakinge That vnto the pure are all thinges pure as he saieth Titi. i. And Roma viij All thinge worketh for y e beste to to christen people and to theÌ„ that love God So that this is his senteÌ„ce A christiaÌ„ maryed shall have no nede to make divorsemeÌ„te For there is no thinge to let theÌ„ but that they maye abide with infideles that are associate to them in maryage and also begette aÌ„d bringe vp vnbelevinge childâ—e The reasoÌ„ why is where his maryed fellow doth not compelle him to forsake and renounce christian lyvinge fayth is so mighty a thinge that no hurte can be to it ne to the possessioners therof by lyvinge or company keping with infideles and vnbelevers And it is all one vnto them whether the thinge be holy or vnholy pure or elles vnpure y t they do vse for even very deth whiche is of all thinges moste hydeous and terrible is vnto them thorow faith an holy a precyons thiÌ„ge faith doth vse all thinges well and accordingly whether they be good or elles evill excepte only vnbileve aÌ„d the frutes ther of for they as strayte as a lyne be contrary vnto faith and thruste it out of place Elles what so ever doth not expelle faith aÌ„d put it out of place is by reason of the same fayth harmelesse pure clene holy profitable aÌ„d holsome So that faith may company with them vse them and finally continue with them with out any hurte or ieoperde that maye vnto it thorow them befalle for onles it were thus No parsone might ever lyve christiaÌ„ for he muste nedes abide passe the covrse of his lyfe in y e middes of vnbeleviÌ„ge evill wicked people But wheÌ„ he foloweth not their manners but doth ryghtly vse theÌ„ he may well lyve by them and amoÌ„ges theÌ„ that by his good behavore and diligeÌ„ce they finally maye be striken with remorse compunccioÌ„ of minde become godly christiaÌ„ In this ys all the worlde vnto a true christian nothinge but holynesse purenesse profite and goodnesse Contrary wyse All the whole worlde ys vnto an vnbelever or an in fydele vnholynesse vnclennesse hurte destructioÌ„ yee eveÌ„ god hiÌ„ silfe with all

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