Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	see_v	soul_n	14,522	5	5.2397	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02668	A Christen exhortacion vnto customable swearers What a ryght [and] lawfull othe is: whan, and before whom, it owght to be. Item. The maner of sayinge grace, or geuynge thankes vnto God.	Coverdale, Miles, 1488-1568.; Bale, John, 1495-1563, attributed name.	1543 (1543)	STC 1280; ESTC S122477	30,233	63

meselles madnesse losse of goodes wyndes blastes waters wythering wastyng burnyng drought rayne oppressyon robberye theues rape yll fortune captyuite eâ—ile wrechednes subieccion daÌ„ger pryson syckenes strypes shame cowardnes blyndnes error dasynge of harte desperacion thou â—ht vnquyetnes toyle bondage warre fyer swearde battell feare tremelynge sorowgh schorte â— lyfe sodene deathe both of bodye sowle And all this you weye not at all you are so vnmarcyfull that you care not to se them droppe headelinges in to helle So that you haue the flees you passe not what become neyther of body nor sowle Wel is that people whom God hath delyuered from suche vnpitefull gâ—ydes Therfore we pore wreches owght to geue most hartye thaÌ„kes vnto the lord seyng the salte is become so vnsauerye which hath geuâ—e vs such a prince such a feythfull Iosyas godlye â—ynister that hath restored agayne the pure worde of God hath graunted vs all free passage vnto it wherin we maye lerne to a voyed these vyces with all other This worde of God is the mother perle that we owght with all diligeÌ„s to seke the pappe that we ought to sucke and the table that we shuld eate vppon From thence shuld we fetch the sustenance of health the breade of lyfe the wyâ—e of gladnesse the refresshing waters the feadinge of the sprete the lyght of the sowle yea it is the verye towche stone that tryeth all thinges And this afore tyme was hydden from vs by the frye of the the serpent the satellytes of antichriste the sorcerers of Egypte with ther mynysters Geue thankes therfor yet ones agayne vnto Godâ— which hath in these latter dayes so marcyfullye vysyted vs from aboue and hath sett owre feete in the pathwayes of his peace So be it A Christen exhortacion IN one naturall beyng hath the lorde from the begynninge constitute all men to this ende that they shuld naturallye loue helpe â–ª and counforte one an nother And to the perfourmance of that hys pleasure added he this naturall lawe that they shuld coÌ„sydre within them selues what they wolde haue done to ther owne bodyes chyldren goodes or cattell and vpon that grounde to conceyue a rewle how to vse all oâ—her particuler personnes If they wold not that men shulde oppresse them yll reporte them shame them before the worlde hyre ther howses ouer ther heades sell them yll wares begyle them by false wayght measure with suche lyke that thei shuld in anye wyse beware least they do the same vnto the. This naturall lawe was vnto Adam Seth Enoch Noe AbrahaÌ„ Moyses and other godlye men a grounded precepte of lyuinge whoÌ„ they euermore folowed in ther owtward occupyenges Another sorte ther ware which mynded nothinge lesse and they contrarye wyse for wante of that rewle fell in to all maner of abhominable synnes As Caâ—â— in to the vnnatural murder of his brother The gyauntes in to fylthye desyres of the fleshe Nimroth in to cruell oppressyon and tyrannye Cham in to a scornefull dysdayne of his father Ismael into a stubberne wyckednesse ageynst all men Esau into a mortall hate of Iacob his brother And such lyke So that dayly more and more for decaye of that lawe which god hade inwardlye wryteÌ„ in the hartes of men greate myschefes increased And as Oseas the prophete coÌ„playneth ther was no faythfulnesse no brotherlye loue no trewth amonge men but bytternesse lyenge manslawghter thefte and aduowterye hath gotten the ouerhande In ther daylye occupyenge was moch falsehed vsed and that was thought wel wonne good that was gotteÌ„ by deceyte Uerye seldome in ther bargaynes ware promises perfourmed and more seldome a greate deale was faythfull honeste regarded In processe of tyme therfor were very fewe or none beleued vnlesse they toke God to wytnesse that ther matter was trewe wher vppoÌ„ first of all came vpe the swearing of othes amonge men to confirme ther saynges with An othe is no yll matter godlye vsed and done in loue though the fâ—eshe from the begynning hath abused it For what is ther in the world be it neuer so clene and good but mennys corrupte nature doth most abhominablye deâ—yle An othe is awaye or meane wherby controuersyes are ended and promyses perfourmed by the callinge vpon the name of God For it is wryten in the lawe if a maÌ„ delyuer vnto his neyboure oxe asse or shepe to pasture and it dye or be hurte or dryuen awaye no man seynge it than shall an othe of the lord go betwene them and he shall sweare whether he hathe put anye hand to the takinge awaye of his neybours good or not and the owner of the good shall receyue the othe if he by the othe that he hath taken sayth that he hath put no haÌ„d to it than shal he not make it good c. And this must be done before the goddes that is to saye before the iudges or magistrates Here is the controuersye ended betwen neyboure and neyboure through an othe It is also a meane wherby promyses ar perfourmed As we fynd in Genesis the .21 chapter the wordes of Abimelech vnto Abraham that he shuld neyther hurte hym nor his posterite vnto whom AbrahaÌ„ sayde I wyl sweare And the texte sayeth that thei sware bothe And Abraham ded not onlye sweare but also perfourmed it indede This is called a ryght or lawfull othe and none elles This othe is a certen kynde of religion wherwith god is not onlye honored but also well contented and pleased This is a sure anchore wherunto iudges may lawfully stycke whan ther wyttes can go no furder For who knoweth what is in man but God onlye This right and lawfull othe was commanded of god for the conforte helpe and secoure of owr neyboure And it is called the othe of the lord not onlye because he commaÌ„ded it but also whan he made his myghtye promesse vnto AbrahaÌ„ he sweare hym self to cause hym to beleue it not to be impossyble at the tyme appoynted Whan a matter is in stryfe before a iudge necessarye it is to sweare if iâ— be reâ—red to briÌ„ge it to a coÌ„clusioÌ„ And in lyke case is it with demandinge of an othe as with stryking with the swearde Lawfull is it not for euery priuate persone at his owne lust to slee But to the magistrates whan they se iuste cause it is not onlye lawfull but also an offyce of dewtye belongynge vnto them vnder payne of goddes hyghe displeasure Hely was ponnished of God for not correctinge his childreÌ„ so was kynge Saule for sparinge the people of a Malech The princes of regions haue the sworde geuen them by goddes aucthorite not to reuenge ther owne priuate quarell but the iuste quarel of God and his people In lyke condicion is it with swearinge If the cause be not thers but ther neybours they maye lawfullye receyue an othe and the other

shal be full of iniquire and neuer shall the plage depart frome his house All theues and swearers are vnder one curse of God after zacharie Stoned was he by the lawe that blasphemed the name of the Lorde in Israel If the plage goeth neuer from them which are continuall swearers how can it go frome them that are continuall periures Tell vnto me my frynde saith IohaÌ„ Chrisostome what doest thou profyt by thy swearing If thyne aduersary shuld thinke the to sweare aright he wolde neuer compell the to it But because he thinketh the therby to become a periure therfore enforceth he the to an othe Seldome hath the priuate othe a good conclusion But happly thou wilt saye I caÌ„not sell my wares onlesse I do sweare or my detter beleueth me not onless I make him an othe Whervnto I answere Rather be contented to haue thy wares vnsolde and to lose thy money than thy saluacion in Christ. Reason faithfully with thy conscience and let thy sowle be more dere vnto the thaÌ„ thy corruptible substaunce For thoughe thou lose part of thy substaunce yet mayst thou lyne but yf thou lose God thou canst not lyue A greater rewarde shalt thou haue for losinge of it in the feare of God than yf thou haddest gyuen it in almes For that is done with peyne for the loue of the Lorde requireth a more worthye crowne than that is done without peyne Moreouer I councell the as my frinde saith Chrysostome yf thou be a true Christen that thou neuer compell anye other man to sweare For whether he sweareth right or wronge thou arte not without daunger afore God coÌ„sydering that Christ whose â—eruaunt thou oughtest to be hath gyuen the here a sore coÌ„maundement to the contrary Besydes that thoughe his othewere true yet is not thy conscience cleare frome peruiry for so moche as the matter beyng doubtful vnto the thou puttest him to the danÌ„ger therof And yf it were false thaÌ„ hast thou enforced him to periury and so for lacke of Christen charite loste both his sowle and thyne owne for whom Christ suffred his death Worse is he sayth S. Austyn than an homicide that compelleth a man to sweare whoÌ„ he knoweth to forsweare him selfe For the homicide sleeth but the body wheras he sleeth the sowle yea two sowles rather That is to saye his sowle whom he coÌ„pelled to sweare and his owne sowle for so coÌ„pellinge him O vndiscrete personne what so euer thou arte that compellest an other man to swear Lytel knowest thou what thou doest therby Moche more is it to his profyt than to thyne For that periurye is to his lucre and to thy losse For he hath the mony nothinge remaining vnto the but thy part in the perâ—urye with the curse and plage thereof He that careth not to lye regardeth as lytle to forsweare him selfe And lyke as he that lyeth offendeth sore the verite so doeth he that is periured forsake both God and all godlynesse Thus are the commaundmentes neglected and neyther God nor our neighbour regarded No maruele therfore thoughe the Lorde knowinge our infirmite and how swyst we are to cast awaye our sowles did first inhibite vs periury and than all maner of swearinge He hathe forbydden swearinge saith Saint Gregory that we shoulde the more easely auoyde all maner of occasion to periurye He that feareth God without an othe confesseth the verite He that feareth him not will not with an oth confesse it He therfore that doubteth not to breake Goddes commaundement in swearinge doubteth not to forsweare him selfe for a vauntage Take hede also sayth Chrisâ—stome you that will be rekened for spirituall men Uery swyft ye are to offre the sacred Gospell vnto theÌ„ that sweate where as ye ought to reach the contrarye If a man maye not saith Origene in euery light matter sweare no more maye they that haue aucthorite for euery light matter compell a man to sweare Howe can you be cleare frome periury that ministre the occasioÌ„ Maye he that beareth fyre to the burninge of an house be fre from the burning of it Or he from the slaughter of a man that bringeth the weapon wherewith he is slayne Naye surely But he that gyueth occasion to periury must nedes be a partener in the same Withdrawe the fyre and there shall be no burninge CoÌ„uaye awaye the swearde and there shalbe no murther committed Seqnestor swearinge and there shall be no periurye Oft swearinge saith IuÌ„dorus bringeth man to an vse And that vse leadeth to a custome which bringeth in periurye No nede hath the verite of an oth where the promes is faithfull and sure All this is spoken for theÌ„ that sweare by the Lorde temerously Moche more erectable is the wyckednesse of them that sweare by the creatures and more greuous the offence than of them that swere by him onely For heauen earth the elementes and creatures hathe he made to serue him in mans occupienge and not that men shulde sweare by theÌ„ In the lawe is it also straightlye commaunded that non shuld be takeÌ„ to witnesse in the truthe but God the auctor of all truthe He therfor that sweareth by heaueÌ„ by earthe or by anye other thing els he maketh it equall to the verite so alloweth it for his god For of no lesse value maye that thinge be that is taken to witnesse than is the verite yt self which standeth in tryall A shame full idolatour therfor becoÌ„meth he that taketh anye other thinge than God to wytnesse in the verite yea though it be neuer so trewe that he sweareth For he perfourmeth not vnto the lorde his othe but vnto the elementes creaturs and so synneth double First he offendeth in breakinge the commaundement secondlye in that he maketh a god of that he sweareth by This caused S. Hierome to saye in his coÌ„mentarye vpoÌ„ saynt Matthewes Gospell that our sauiour ded not inhybitt swearing by god before a iudge so that it were in a faythfull cause but by heauen and earthe by Hierusalem and our head with suche lyke For it was graunted to the peple in Moyses lawe for a rule that lyke as they were commaunded to offre ther sacrifyces vnto God because they shuld not offre them to idols so were they permitted to sweare by ther lorde God Because it was thought better for them to geuâ— ther faythe which is therin requyred vnto God than vnto deuyls For the Iewes vpon a corrupt custome were inâ—che geuen to swearinge by the elementes Consydre therfor that it was not for nought that Christe commaunded you neyther to sweare by heauen nor earthe cyâ—ye nor temple nor yet by the heare of your owne heades Where as the bisshoppes spirituall lawers sytteth in consystorye a small matter is it rekened to sweare by the lorde and therfor compell they menne to sweare by the gospel as by an

hygher thynge As though the creature were aboue the creator Not vnlyke to the pharisees which estemed the golde offred in the temple moche greatter than the temple that sanctifyed the golde and the offeringe vpon the aulter moche better than the aulter that sanctyfyed the offeringe In this proue they themselues not only blynde but also blynde leaders of the blynde Moche more passeth those beastlye bellye goddes vpon the feadinge of ther wreached bodyes than vpon God which is the lyfe of ther soules Ther masses and monye sacrifyes are the cause why they esteme an othe made vpon the gospell boke to be farre about that othe which is made vpon the eternall God and not the â—eryte which the gospel contayneth O wretched idiotes sayth Chrisostoine the scriptures are ordeyned for god and not God for the scriptures Greatter is the lorde that sanctifyeth the gospell than the gospell that is of the lorde sanctifyed The Turkes or Mahometanes whom we reken to be a verye execrable secte hath the holye name of god in suche reuereÌ„ce that they neuer sweare by it vnlesse they be by mosâ— vrgeÌ„t necessyte compelled Neyther coÌ„mitt they the administracion of ther comon welthes to anye manne whom they knowe to be a swearer be he neuer so ryche valeaunt wyse lerned courragyous or of noble byrthe How that matter passeth amonge vs Christyanes all the worlde knoweth yea though we saye nothinge of the periurye which dayly regneth amonge vs to farre and to brode And surelye this dare I be bolde to saye that all we knowe it is contrarye to the commaundemeÌ„t wyll and pleasure of God yet doth the most part of vs committ it And they that do it not are not ones moued with pyte as it wolde become al christen menne to se ther bretherne so peryshe or to se a lawfull and charitable redresse for it They also which hath the lawes in gouernance and vnto whoÌ„ the iudgementes are committed seketh not by harde correccioÌ„s the amendemeÌ„t of it but euery where it regneth vnponnished A verye lyght matter is swearige accounted now adayes in euerye mannys mouthe hygh and lowe ryche and poore ruler and comonner pryst clarke woman and chylde to the vtter contempt of god If they be in dallyannce playe and sport nothinge semeth vnto them pleasauÌ„t freshe nor any thinge worth no thinge cherefull or fytt to be lawghed aâ— vnlesse the coÌ„municacioÌ„ be mixed with the blasphemye of goddes name If a matter shall be reasoned or a storre rehersed in a companye the tale shall want his due circumstance vnlesse it be garnished with othes Amonge the ruffeling rutters and galauntes of the worlde is not he rekened for a manne of noble blood that can not sweare by heauen by the elementes by the trone of God by the wonÌ„des blood crosse in euerye assemblye and in euery place he cometh in This is the comon rhetoryck the florishinge maner of speakinge the cleane fyne pure and bewtifull language of our baptysed brode of our holy christen commynnalte both in lordes howses and bysshoppes howses more lyke bedlem beastes than christianes yea more lyke denyls of helle than menne of reason grace No faute fyndeth our prelates in this nor breake of christen religioÌ„ nomore than thei do in the daylye hauntinge of the stewes and other shamefull abhominacions But these they releace with ther masse saynges for monye For them that rede the scriptures they can fynde out grenous ponnyshmentes but not for these enormyous excesses This presumptuose sacrilege this wycked knauerye this malignaunt myschefe ageynst God offendeth them nothinge at all The Iewes tare ther garmeÌ„tes customablye whan they harde goddes name blasphemed But who amonge vs sheweth any maner of tokeÌ„ that he is ones but discontented with it where are those godly lawes become that were wont to be heade the blasphemer or els stone hym vnto deathe where are the epytomes pandectes and institutes of Iustiniane the emprour that wolde suffre no suche offenses remayne vnponnyshed where are the statutes ryall that kynge Henrye the fyft made also for swearers with in his owne palace that if he were a duke that ded swear he shuld forfett for euery tyme xl.s to the aydinge of poore peple If he were a lord or barone xx s If he were a knyght or a esquyre x.s. If he were a yemaÌ„ne xl.d If he were a page a lackeye or a slaue to be scourged naked eyther with a rodde or els a whyppe All this is now forgotten and gone The olde phylosophers abhorred the blasphemye of god the poetes and oratours thought them worthye of greatt ponnyshementes we thinke no thinge lesse Cicero wylled that neyther swearing nor promes made by othe shuld be vsed for feare of periurye Sweare in no wyse sayth Periander if thou cannist by anye meanes auoyde it If thou be wyse sayth Phocylydes thou shalt not sweare with thy wyll though the cause be neuer so good If the matter lyeth so sayth Pythagoras that thou must nedes sweare do it with greattreuerence Periurye sayth Menander can neuer be hydde from God Therfor rather lose thy matter than sweare For of hydden periurye saith Tibullus wyl a myschefe followe eyther at one tyme or other Se what a dangerous matter the prophane phylosophers accouÌ„ted swearinge that neuer knewe Christ and we account iâ— nothinge at all They abhorred the wyckednesse of it and we take it for a myrte pastyme Mene can seke out penaltees and make newe constitucions for them that laboure to knowe God and to lyue after his lawes but for them that spyghtfullye abuse the name and glorye of God we can fynde non at all And no maruele consydering we are the ryght sworne chyldren of periurye Who hath so largely bene periured as prelates prestes and religious which at the receyiunge of ther pâ—pishe degrees hath forsworne the veryte of god whom in baptym thei faythfully promysed to staÌ„de by ageynst all the deâ—yls in helle yea brynge ther lawes doctrynes and doynges vnto the touche stone which is goddes worde thou shalt fynde that they laboure nothinge els but the breakinge of that promes How vnreuerentlye they haue vsed ther othe of allegeauÌ„ce to ther princes and magistrates I thinke the cronicles kepeth not in sylence Whan paschalâ—s the bysshop of Rome had sworne to be trewe vnto Henry the fort emproure he gaue hym thervpon a wrytinge which contayned also the inâ—estiture of prelates Not longe after that whan he se his tyme he called in Rome a generall synode where as he by couÌ„sel of his spiritual sorcerers breakinge both othe priuilege ded excommunicate the good emproure raysed vp his sonne ageynst hym deposed hym empresoned hym fynallye caused hys bodye to be taken out of the grounde at Leodium and in a prophane place to be beryed yea after his deathe the sonne whom

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