Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	woman_n	world_n	worthy_a	116	3	6.3317	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00412	The contempte of the vvorld, and the vanitie thereof, written by the reuerent F. Diego de Stella, of the order of S. Fr. deuided into three bookes, and of late translated out of Italian into Englishe, vvith conuenient tables in the end of the booke; Vanidad del mundo. English	Estella, Diego de, 1524-1578.; Cotton, George.	1584 (1584)	STC 10541; ESTC S101688	253,878	566

at all in it neuer yet make thou any accompte of his wordes for although it be true that there is no sinne to lyue in highe degree and statelie honour yet doe they lyue in greate daunger of fallinge into the fowle sinne of pryde which doe lyue in the prosperitie and ioliâ—ie of the world The world seemeth goodly and fayre to the eye being in deede fowle filthie like an image made of a peece of wood which is set out well and fayre paynted to the sighte and within is there nothing but a peece of olde rotten timber The fisher vseth to couer his hookes with bayte to catch and kill his fish withall All this worldly flattering is but to doe thee harme with all And vnder the greene grasse doth the serpent lurke and hyde her selfe The woman mentioned in the Apocalips gaue poyson to drinke in a cuppe of gold O how many hath the world slayne with the poyson of his deceytes And how many doe drinke their owne death out of the cuppe of honours riches and vanitie with this golden cuppe he deceyueth the simple which know not the poyson that is conteyned therein flye from his deceytes if thou wilte escape death THE FALSE PROMYSES OF the vvorld are not to be trusted vnto for it giueth the cleane contrarie of that vvhich in shevv it pretendeth CHAP. 4. MANY haue bene cast away through vniust promyses sayeth Ecclesiasticus Let euerie man be well examyned and let them declare the truth of their owne knowledge and they will say that in all their lyfe they neuer sawe ioye without some sorowe Peace without discord Rest without feare Health whithout infirmitie nor myrth without mournynge The world maketh still his promyses of all good and prosperous thinges but in perfourmance they proue all contrarie It promyseth ioye but it cometh accompanyed with sorowe It promyseth to abyde still with thee but when thou hast most neede of his helpe it wil be furthest from thee It promyseth quyetnes and it gyueth perturbations and troubles It promyseth mirth and perfourmeth mournynge And when it promyseth honour it bringeth shame Finallie it promyseth loÌ„ge lyfe when their foloweth a shorte lyfe a miserable and subiect to much euill That lyfe which it promyseth rather seemeth a lyfe then is in deede a trew lyfe To some it maketh a shewe of a longe lyfe for to deceyue them in the end It shortneth againe the liues of some others to the ende that thoughe they wold conuert them to God yet shall they haue no tyme therunto To others it promyseth leÌ„gth of life because they shold doe what they listed be made worse thereby And vnto other it sendeth a shorte lyfe that they shold haue no tyme to doe good All these doth it deceyue depryuing them of the knowledge which they ought to haue of God of the world and of them selues Iacob serued Laban seuen yeares to haue his daughter Rachell to his wyfe but his deceytfull father in law in the darke night gaue hym Lia to wyfe So playeth the world with thee It promiseth thee one thing and intendeth an other These worldlie men doe neuer take knowledge of these things vntill the mornynge come and that the darkenes of this present lyfe be passed away and gone that is vntill death doe come which doth opeÌ„ the eyes of our vnderstanding and maketh vs to behold the falsehood of the worlde as Iacob in the mornynge perceyued the guyle of his false father in lawe Then shall they perceyue the bitter ende that the honors and pleasures of this worlde doe bring with them and then shall they see how much tyme they haue lost in the seruice of this false lyeng world Many althowgh they see well enough the falsehood of the world yet are they contented to be deceyued thereby As BaalaÌ„ did who fell downe at noone dayes wheÌ„ his eyes were open The three freÌ„des of Iob drew neare vnto hym like frendes to gyue hym comfort at the first but afterwarde they iniuried hym gaue hym many fowle wordes of reproche So doth the world draw neare vnto thee at the first with fayre wordes like a frend but afterward thou shalt well perceyue hym to be an hard aduersarie against thee It cometh flatteringe with pleasant speaches vnto thee to offer thee frendship but shortlie after yâ— becometh thy cruell enemy Let not his sweete wordes enter within thyne eares for thou shalt shortlie after finde a fowle chaunge yet are there many for all that which doe gyue it credit and holde all that for true that it telleth them and by beleeuing his false promises they deferre their pennance perswading them selues that they shall lyue many yeares and then cometh he sodenly and taketh their lyfe away from them They lyue so carelesly and vpon such truste of those false promises as though they were very sure that the worlde tolde them nothing but truth But thou must not beleeue his wordes nor what so euer it shall tell thee for thou shalte finde in the ende that all his promises are false THE MEMORY OF THEM that haue despised the vvorlde continueth but of those that haue bene louers of the vvorld the remembrance is soone gone avvaye CHAP. 5. THE memorie of these wicked worldly folke perisheth lyke the sounde of a voyce in the ayer sayeth the prophete Make not any accompt of this world who soone forgetteth his frendes and of his enemies keepeth a perpetuall memorye If thou wilte that the world shall haue thee still in remembrance thou must despise it and so it will remember thee And who be they thinke you that the world remembreth most Good S. Hierome and others lyke vnto him that fled from all the pleasures of this worlde and lyued alone in desertes Of these who were enemies vnto it and set nothing at all by it the worlde hath yet as freshe a memory as if they were liuing still That is most true which the holy prophet telleth The iust man shall be had in memory for euer The worlde hath yet in good memory S. Paule the heremite that was faste shut vp in a caue ninetie yeares together VVhom hath Rome cheefely in remembrance at this day Not the famous princes and greate men which florished so much there but the poore fisher S. Peter whom the worlde despised and made no reckening of The kinges and emperors of the worlde doe adore and haue in reuerence those most of all that fled from and forsoke those great honors and riches which them selues do lyue in They be more honored of the world which doe hate it then they which doe esteeme it They which hate the world those doth God loue and they that forsake the worlde God receyueth and he honoreth those that despise it here in the worlde doth he make also an euerlasting memory of them It is a notable thing that the seruante of God liuing in a caue farre from the company of men sholde haue his glory manifested

sholders willinglie the yoke of our lord and thou shalt lyue euer after contented in this lyfe and in the other lyfe shalt thou be comforted for euer IN ALL OVR TRAVAYLES and troubles vvee must haue our recourse vnto God vvith full hope and trust to be holpen by hym and not haue any confideÌ„ce in vvorldlie help vvhich is such as vvee can haue no coÌ„forte by CHAP. 13. COME vnto me all ye that trauayle and be laden and I will refresh you sayth our Lord. Because thou forsakest God and takest counsell of the world thou findest no remedie in thy greatest distresses whilest thou foloweâ— thine owne passions thou canst neuer haue comfort here whilest thou obeyest the world the true comforte doth cleane â—lie from thee Kyng Dauid was without comforte when he sayde my soule refuseth to be comforted So much was he discomforted that he refused all thinges that mighte doe hym any comforte But when he returned vnto God he was straight wayes filled agayne with comforte as he saide hym selfe in the same psalme I remembred me of God and I was comforted That glorious Marie Magdalene when shee sawe her selfe ouer whelmed with sinne shee ranne vnto Iesus Christ in the howse of the Pharisey and shee founde pardon Iudas when he sawe hym selfe fallen into the daunger of perdition fled vnto the helpe of man he was cast away for euer Here you may see how much wyser that sinfull woman was then was that false disciple of Christ. They were both sinners and both of them knew well their faultes but a farre better aduise did shee take that went to seeke comforte at the well of lyfe then that fonde disciple did which went vnto death for to seeke lyfe If there were an Image which once was very perfecte and is now somewhat out of order who can better mende it agayne then he which first made the same Now if thou haste defiled thy soule by some sinne who may better repayre the same and amende it agayne then may that excellente paynter which firste made man after his owne image neuer commit it to the handes of so euill a workeman as the worlde is leste he doe vtterly deface and marre it Goe not after lyes and the vanitie of this false worlde but conuert thee vnto thy God that is the fountayne of mercy It is a very follie for thee to demaund almes of a poore man when there is a rich man by that wolde haue thee to demaund it of him Euery creature is but poore for to comforte thee but God is riche in all grace who giueth to all men his good gifts most aboundantly Turne thee then vnto him for the getting of thy quyet rest Conuert thy selfe wholy vnto him for in him shalt thou finde quietnes and most sweete comforte Seeke thou vnto Iesus Christ with all thyne harte as the dooue sought vnto the Arke of Noe. Doe not hange vpon this worlde as a crowe doth hange vpon carraine The dooue neuer found rest vntill she returned vnto the Arke agayne No more doe thou thinke to finde any reste but in Christ Iesus thou shalte not finde rest nor comforte in the thinges of the world Flie from externall comforte yf thou looke to be comforted within If thou be hungrie turne vnto Christ and he will satisfie thee with breade from heauen Happie is he that seeketh not for comfort in creatures but putteth all his trust in God Happie is he that flieth all exterior and temporall rest and embraceth the traâ—ailes of Christ. Happie is he that goeth â—â—r of from all these temporall thinges â—ffereth vp all his workes vnto God Refrayne thy desire from hauinge of many thinges and ioyne thy selfe vnto one â—one and draw neare vnto him for in that â—ne consisteth all Let others seeke after exterior thinges seeke thou onelie after â—he interior good that shall suffice thee Is it not better for thee to draw neare â—nto one thing then vnto many while â—hou art seeking for these visible thinges â—nd thinkest to finde rest in them the veaâ—ie true good and inuisible thinges be â—tterlie lost Thou goest after these morâ—all thinges seeking contentemeÌ„t in them â—nd thou doest lose better things whereby â—hou arte made miserable and full of soâ—owes and bitter cares VVhere so euer thou turnest thee thou â—halt finde much greefe discontentmeÌ„t excepte thou doe turne thee vnto God which is thy true place sure rest There â—oe thou seeke to rest thee where the fulâ—es of all perfection is Seeke for the lyâ—elie water in the fountaine that can neuer â—e dryed vp to refreshe and to comforte â—hy soule withal for one droppe of diuine comforte is more worth then the large riuers haboundaÌ„t flooddes of humaine comfortes And he must needes want the true comforte which foloweth the false â—oue of this worlde VVorldly men wolde be quiet in vnquiet thinges and in things most vnstaâ—â—â— will they looke for stabilitie If thou wâ—â—â— haue true rest and felicitie thou must pâ—â—â— away all the truste which thou haste ã€ˆâ—Šã€‰ thinges mortall and transitorie Let foâ—â— take riches for their shield and other take honors for theirs but doe thou drâ—â— vnto God and put all thy trust in him THE THINGES OF THIâ— vvorld doe passe avvay in that hast ã€ˆâ—Šã€‰ quicknes that the vearie consideratâ—â—â— thereof might make a man to despâ—â—â— them And seke to gett thinges of ã€ˆâ—Šã€‰ stabilitie and contynuance CHAP. 14. THE figure of this worlâ— doth soone passe away saâ—â—eth the Apostle The gloâ—â— thereof is vnconstant aâ—â— all the good that it hath ã€ˆâ—Šã€‰ it is but transitory and â—â—â—â—perie Iob sayeth This know I that ã€ˆâ—Šã€‰ the beginning that man was placed ã€ˆâ—Šã€‰ the earth that the prayse of wicked ã€ˆâ—Šã€‰ is but shorte and the ioy of an Ipocriâ—â— but like vnto a pointe If his pryde ã€ˆâ—Šã€‰ ascend vp into heauen and his head ã€ˆâ—Šã€‰ towch the clowdes yet shall he vannishe away like a bubble in the water and they that shall see him shall aske where is he â—â—ke a dreame which passeth away euen so shall he be and like a vision in the nighte All that which appeareth both goodlie and faire to the eye runneth swiftlie away toward his end and stayeth not Iob cold not coÌ„pare the swiftenes with which these worldly vanities doe passe away vnto any thing more aptlie then to a bubble of the water All the consolations that doe come of the worlde be soone dried vp gone The consideration onlie of the little contynuance of these worldlie thinges with vs and their quicke passing away froÌ„ vs ought to be sufficient to make vs to sett nought by them besyde all the other causes which might and in reason oughte to make vs despise them In the wynter it appeareth that the trees be deade because their leaues and fruyte be gone but yet the lyfe remayneth in the roote where all the vertue and strength of them is preserued and maynteyned but then are

perteyneth the kingâ—â—dome of heauen And afterward blamyng and fynding fault with the pride of Caâ—pernahum as a thing that so much offeÌ„deâ— hym he gaue his curse vnto it sayingâ— VVo be vnto thee O thou citie of Capeâ—â—nahum that doest exalt thy selfe vp vnâ—â— the heauens thou shalt discend dowâ— vnto the bottome of hell The glorie of the proude man doâ—â— soone turne to confusion and as pride ã€ˆâ—Šã€‰ hatefull to God and man so is humiliâ—â—â— gratious vnto all folkes As ashes doâ— keepe and preserue the fire so doth huâ—â—â—â—â—tie preserue the grace of the holie â—â—ost Abraham saide vnto God shall I speake â—â—to my Lorde beinge but dust and ashes â—he deeper that the well is the sweeter is â—â—e water thereof and the more humble â—â—at thou art the more art thou beloued of â—od Esteeme not of high estates and digâ—â—ties in the worlde for all these shall â—â—ortlie come vnto an end There be no â—states so greate amongest men but that â—â—en are able to ouerthrow them agayne â—nd all that man setteth vp and by labor â—ringeth to passe doth quickelie passe â—way agayne and cometh to an end Conâ—â—der but the end that prowde men doe â—ome vnto and thou wilt haue a greate deâ—â—re to be humble VVhen corne is cut in the field all â—yeth a lyke on the grounde together and â—o maÌ„ can discerne which were the highest â—ares althoughe that in the growinge one â—â—are did much ouergrowe another so likewyse in the field of this world althoughe â—hat some be higher then other and that ã€ˆâ—Šã€‰ few doe exceede the residue in learning â—onors welth and worldlie dignities yet when death cometh with is hooke and cutteth vs all downe and bereueth vs of our lyues then shall wee be all equall and no difference made betweene one and another of vs. If thou openest their graues and lookest in them thou shalte not be able to discerne who was the rich man or who ã€ˆâ—Šã€‰ poore man who was in honor who waâ— in none no difference shalt thou finde thâ—â— betwixt a king and a sheepeheard neythâ—â— shalte thou knowe who were honoraâ—â—â— and much esteemed and who were dishonorable and little regarded And then if all the greatnes and honors of this worlde doe come to nothing in the ende but that all estates and conditions of men doe conclude a lyke at the last it is meere vanitie to desire to be a lofte in this worlde haue an humble opinion of thy selfe and thou shalt finde fauor at Gods hande desire to be lowe and little in the world that thou mayest be exalted and made great in an other world THERE IS NOT AMONGEST all the synnes vvhich doe reigne in the vvorld a vyce more hurtfull to mankinde then couetousnes The couetous man being cruell to all sorts of persons and cheefelie to his ovvne bodie and his soule and is of all men hated and abhorred and doth neyther enioye this vvorld nor the vvorld to come CHAP. 36. THE couetous man shal haue no inheritance with Christ sayeth the Apostle This is the second battayle with which the worlde doth assaulte vs and set vpon vs â—hich thou oughtest to encounter and to â—esist with remembring thy selfe that thou â—â—mest into this worlde naked and that all â—â—ese temporall riches be but the mucke â—f the earth and that they must be all lefte â—ere in this world behind thee when thou â—â—est out of it Amongest all vyces there is none so â—â—ll of inhumanitie and crueltie as coueâ—â—usnes is The couetous man hath no chaâ—â—tie in him he neyther knoweth father â—or mother nor brother nor sister and his nearest kinne be all as they were strauÌ„geâ—â— to him Ecclesiasticus sayeth He that ã€ˆâ—Šã€‰ euill to him selfe vnto whom will he ã€ˆâ—Šã€‰ good No good can be looked for at the câ—â—uetous mans hande because he is crâ—â—â— vnto him selfe he is good to none ã€ˆâ—Šã€‰ worste to him selfe he neuer doth gâ—â—â— vntill he dyeth He that ã€ˆâ—Šã€‰ couetous ã€ˆâ—Šã€‰ sparing of his goodes is of his honor ã€ˆâ—Šã€‰ credite ouer lauish and prodigall and ã€ˆâ—Šã€‰ that maketh the straytest accompte of ã€ˆâ—Šã€‰ money of truth yet maketh he a right â—â—â—â—der reckening No sinne ought so much ã€ˆâ—Šã€‰ be hated as that cursed vyce of couetousnes which causeth that he which is creâ—â—ted for to loue and honor God maketh ã€ˆâ—Šã€‰ selfe seruante and bondslaue to the ã€ˆâ—Šã€‰ riches and mucke of the earth Ecclesiasticus sayeth There is not ã€ˆâ—Šã€‰ worse thing then the couetous man is â—â—â—â—ther in the earth in heauen nor in ã€ˆâ—Šã€‰ Other sinnes although that they be theâ—â—selues vearie nought yet they be in soâ—â— sorte and degree profitable vnto other But the couetous man is hurtefull and vâ—â—profitable to the common welthe for ã€ˆâ—Šã€‰ hourding and keeping vp still all that ã€ˆâ—Šã€‰ getteth he causeth a dearth and scarsâ—â—â— of thinges None is so poore as he which is câ—â—uetous he is cause of his owne miserie ã€ˆâ—Šã€‰ greater pouertie or miserie there canâ—â—â— be then to haue nothing Vnto the coâ—â—â—â—â—us man all thinges be wanting he wanâ—eth as well that whiche he hath as that â—hich he hath not He can not possesse â—hat which he hath not and of that which â—e hath he is not maister but seruante â—nto pouerty a few things doe suffice but â—ouetousnes can not with any thing be saâ—isfied The greedines of riches is a dishoâ—orable honor Other worldlye men â—lthoughe they enioy not the nexte world â—et doe they enioye this world which is â—resent But the couetous man neyther enâ—oyeth this world nor the next So as amoÌ„gest all worldlie folke he is the most miseâ—able and vnhappie He that putteth his â—rust in his money hath his mynde voyde of all wisdome It is a greater honor theÌ„ to wynne a kingdome to conquer a mans owne vnordynate desires The couetous man hath a greate coÌ„quest to make in subduing his vnsatiable loue of money The Deuill when God asked of hym whence he came made aunswere that he had gone rounde aboute the earth So doe all couetous meÌ„ they wander aboute the earth as the Deuill did but toward heauen they neuer looke they seeke not to walke that way The riche man is a pray for his prince a marke for theeues to shoote at a cause of quarrell amongest his kynnesfolke and frendes His owne children doe desire his death because they may haue the spoyle of hym after his death He is not worthie of the company of the Angells in heauen nor meete for the conuersation amongest men here on the earth he best deserueth therefore to haue his habitation in the ayre amongest the damned spirites like an other Iudas that for couetousnes of money solde our lord and hong hym selfe vp in the ayre when he had done The couetous man before that he doe wynne any thing here he is wonne hym selfe And before he can take any thing of any other man he is first taken hym selfe by his owne vnordynate desires and his vnbrideled appetites He burneth here in the flame of

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