Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	work_v	worm_n	wrath_n	14	3	7.2693	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04036	The mirror of mans lyfe Plainely describing, what weake moulde we are made of: what miseries we are subiect vnto: howe vncertaine this life is: and what shal be our ende. Englished by H. Kirton.; De contemptu mundi. English	Innocent III, Pope, 1160 or 61-1216.; Kirton, H. (Henry); Gosson, Stephen, 1554-1624. Speculum humanum. aut	1576 (1576)	STC 14093; ESTC S106262	64,245	170

death when Christ vpon the crosse shall appeare vnto the good and euill And Christ himselfe sayth of saint Iohn the Euangelist I will that he remayne so vntill I come that is to witte I will that hee remayne in his virginitie vntill I come to hys death Wee reade of foure commings of Christ two of them be visible and two inuisibleâ— He came visibly in â—umilitie to redeeme the world and hee shall come visibly in his maiestie to iudge the world Of hys iâ—uisible commings the firste is when â—ee commeth into the minde of man by grace according to the saying of our Lord in saint Iohns Gospell wee shall come vnto hym and dwell with hym The seconde is at the death of euery man And therefore â—aith Saint Iohn in his Apocalipse come vnto mee Lorde Iesus At whose comming that we may bee founde watchful and diligent seruantes let vs endeuor our selues to serue and feare him in holinesse and purenesse of life to whom with the father and the holy ghost be all honour maiestie glory power and dominion for euer and euer Â¶ The thirde Booke of the Mirror of manâ— lyfe Of the putrifycation of the body when the soule is departed Chap. 1. THe soule of man sayeth the Prophet shâ—ll deparâ—e from himâ— and hee shall returne againâ— into earth â—â—oÌ„ whence â—e â—aâ—e In that day al hys thoughts worldly inuentions shal perish O how many how woÌ„derful greate are the Imaginations of mortal men aboute worldely prouision but when death shall preuent them al theyr deuises and inuentions shal soone vanish away and they shall quite decay euen as the shadowe when it declyneth or as the Grashoppers whyche soone are shaken from the graine Furthermore when the body and soule are separate asunderâ— theÌ„ shal they forsake with great griefe sorow such things as they loued in this life most derely For there is a terme appointed theÌ„ which can not be escaped at what time earth â—hal returne into earth as it is writen Thou arte earthe and shalt reâ—urn into â—arâ—â— agayne Bycause it is agreable to the course of nature that euery mortall thing shoulde be resolued againe into the selfe same substance whereof it was earst made Therfore sayth Dauid the spirites of men shall bee taken away from them and they shall returne inâ—o dust But when man shall dye his inheritaunce shall bee with brute beâ—stes and serpents for all men shall sleepe in the dust and the wormes shall eate their fleshe euen as the moâ—h the garment as hee doeth deuoure the woolle I shall be consumed sayth Iob as corruption and as the garment which is eaten of the moâ—he I sayde vnto rottennesse thou art my father and I called the wormes my mother sister Man is but a masse of putrifaction and the sonne of man is but corruption O what a lothsome parentage is that where rottennesse is the father and what an vncleane stocke is that whiche is vnited with worms For man is conceiued in corruption and in the burning heate of foule luste vppon whose dead carkasse the wormes doe waite as mourners In his lifâ— time he bringeth forth troublesome and tedious vâ—rmynâ— after death his fleshe engendreth wormes whilest hee liueth his body yeldeth noysome odious things and when hee dyeth hee becommeth a lumpe of foule and vncleane corruption During this lyfe his only care is to nourish and maintaine one but when he is dead he shall feede sustayne a number of wormes For what is more vgly and filthy to behold than is the vyle corpse of a dead man And what is more horrible vnto the sight than is the body wheÌ„ the soule is parted Hee whose embracings to vs were plesaunte whilest lyfe endured the verye sight of hym after death shall bee moste noysome What profitte then may wee reape of our ryches what good shall wee fynde of our delycate bankettes or what then shall auayle vs our dayntie dyet They shall not delyuer vs from the daunger of death they shâ—l not defende vs from the hungry wormes they shall not preserue vs from loaâ—hsome sauours Wee haue seene hym despysed and cast into graue whiche of late sate most gloriouslye in his princely throne The courteer that walked in sumptuous attyre lyeth nowe in the earth vnseemely to beholde and hee that was fedde with delicate fare is nowe to bee deuoured of wormes in the grounde Of the heauy remembrance of the damned soules Chap. 2. THe torments of wicked men shall bee the worme and fire And both of these haue sundry operations For the one worketh inwardly the other tormeÌ„teth outwardly The worme which worketh inwardly doth alwayes eat deuour the hart the fyre whicâ— tormenteth outwardly doth alwayes burnâ— consumeth the body The worme of theÌ„ saitâ— the Prophet shall neuer dye and theyr fyrâ—â— shal not be quenched Our Lord wyll sendâ— fyre and wormes for theyr fleshe that theâ— may burne and feele the smarte for euerâ— The worme of conscience shall vexe them repentaunce shall trouble them and perâ—plexitie of minde shall torment them Fâ—â— they beeing fearefull and tymorous shaâ—â— call to remembraunce theyr sinnes aâ—â— theyr owne wickednesse shall bewrâ—y then and thus they shall saye within theâ— selues What goodnesse haue wee prâ—â—cured by our pryde or what profite hâ—â— wee obtayned by worldly pompe and â—â—niâ—ie and what can our riches nowe auaile vs All these things are gone paste euen as the shadowe or as the shippe which passeth ouer the raging waues whose track is neuer seene agayne So wee mortall men whiche are borne into this world doe quickely perishe and decay and swiftly approche vnto our ende Of â—ertue wee are scarcely able to shewe any signe at all but wee are consumed in our owne malyce and wickednesse Therefore with greate vexation of mynde shall the damned soules often remeÌ„ber those things whych with great mirth and ioylitie they did commit in thys liâ—e that the remembrance at all maâ— augment thâ—yr payne whome the styng of sinne prouoked to wickednesse Of the vnâ—roâ—itable repentance of the damned Câ—ap 3 THey shal say vnto them selues repeÌ„ting we haue gone astray from the waye of truth and the lighte of righteousnesse hathe not shynâ—d vppon vs. Tâ—en shall they crye vnto the mountayns and say O you mountaynes fall vppon vs and you hilles couâ—r vs They shall repent to their pâ—in but theiâ— coÌ„uersion shall not obtaiâ— pardon For it is according vnto iustice that those which would not repent when they might shal not when they desire obtaine mercie God gaue them oportunitie and space to repent and they abused his time of long sufferance And therfore sayde the riche man which was tormented in hell O father Abraham I beseeche thee that thou wouldest sende Lazarus vnto my fathers house that he may signifie vnto them what is become of mee leaste thaâ— they also fall

rebuke nature neuer so much yet will she returne agayne All men doe not vnderstande this saying or obtayne this grace but hee which can conceyue or comprehende it sayth oure Lorde lette hym Wherevppon when GOD gaue commandement vnto Moses and Aaron for the ordering of the holy garmentes and of thâ— apparelling of theyr children â—ee did not onely gyue commaundement for the couering of the thighes but willed them to vse linnen sâ—oppes to couer their priuities when they shoulde enter into the Tabernacle of witnesse The Apostle also sayth to those which be maried Do not defraud one another vnlesse it be perhappes by consent for a time that you may be more feruent in prayer and afterwardes returne agayne vnto the same least that Sathan tempt you through incontinency For it is better for a man to marrie than to burne For the Angell of Sathan with suttle deuises continually prouoking lewde liking doth alwayes warre and fighte with maidenly chastitâ— and manly constancie He kindleth the fire of nature with the blast of fraile suggestion He also layeth matter before vs to worke our lewde lusts He fighteth a combate with vs casting before our eyes the glorious shape of some gallant dame whereby the feeble minde is secretly sauced with amorous desiresâ— and the body made prone to perdition He changeth our affections dayly with the sighte of â—undry pleasant shapes Let King Dauid suffise for example who in the after noone walking in his Princely palace beholding Bersabe washing hir selfe on the other side sent for hir tooke hir and slepte with hir for she was exceeding faire and beautifull But the maried man is carefull for those thyngs which belong to his wiff and family and is deuided in him selfe For diuers cares draweth him sundry wayes sundry thoughts disquiete his troubled minde The feare of eâ—il fortune doth vexe him the losse of welth doth torment him and the charge of household doth deuide him diuersly For all hys stâ—die is howe â—o mayntayne his wiâ—e to procure things necessary for his children and to discharge the hire of his seruants And therefore most truly is it sayde that such meÌ„ haue the â—roubles and cares of the flesh Hys wife desireth to haue pretious ornamentes and rich iewelles shee craueth diuers sutes of gorgious and sumptuous apparell and sundry parcels of householde sâ—uffe yea and oftentimes the wiues furniture doth exceede the reâ—enewe of hir husbands lands But if she be denyâ—d what she demandeth theÌ„ doth she mourne and sighe day and nighte she frowneth and murmureth â—he chatteth and checketh with greeuous complaintes of hir husbandes ingratitude withoute ceasâ—â—g There be three things saiâ—h Salomon whiche doe not peâ—mitte a man to tarrie in hys house that is a smokie chimney a dropping roufe and a shrewde wife Often times she sayeth vnto hir husbande suche a mans wife goeth gorgeously and finely apparelled and is esteemed and much made of by euery one but I poore wretche all alone am nothyng regarded amongst my neighbours I am contemned and despised of euery one Shee only will bee loued and praysed she thynketh the good countenance shewed vnto an other to procure hatred vnto hir and shee surmiseth the commendation of an other to be for hir disgraces All that she loueth must â—e lyked of and all that she hateth must â—ee disliked she will be mistresse and cannot be maistred she may not abide to serue as a subiect but she must rule as a gouernour shee will seeme exâ—erte in all things and will shewe hir selfe ignorant in nothing If shee be fayre she is soone beloued of others if she be foule she is not hastily desired But it is a hard matter to keepe that whiche is beloued of many and it is a greeâ—e to possesse that which no man esteemeth Some men allure hir by the comelynesse of theyr personage some gayne victory by policie some do moue affection by mercie conceytes or pleasant deâ—ises other some doe winne good will through liberalitie and needes muste there be some breache where the batterie is layde on euery side The goodnesse of the Horse the Asse the garmente the bedde the potte and also the pitcher are firste tryed and after bought but the manners or conditions of a woman are â—ardly knowen least misliking growe before mariage But after mariage whatsoeuer befall hir bee shee foule or faire wise or folish patieÌ„t or proud lothsome or handsome shee cannot bee separate but onely for adultrie Ye a neyther can the man which putteth away hys wife for this cause marrie an other neyther yet can the wife put so away take another husbande For whosoeuer shall forsake hys wife vnlesse it bee for adultrie gyueth hir occasion to committe adulterie and hee whiche doethe marrie hir that is dismissed for adulterie doeth also committe adulterie If the wife shall goe from hir husbande for thys cause sayeth the Apostle â—hee oughte â—yther to remayne vnmarryed or else â—ee reconciled to hir husbande agayne Therefore the burthen of wedlocke is greeuous For as Salomon sayth â—e is foolish and vnwise which keepeth his wife being an adulâ—resse and he is the patrone of his wiues dishonestie whiche doth cloke hir crime If then a man put away his wife being aâ— adultresse he is punished without his faulte for that he must so long as shee liueth remaine chast And therefore Christes disciples said If a mans condition and case be suche wiâ—h his wife it is better for man not to marrie For no man can well brooke a mate in loue and who so euer is the subiect of ielousie is the sâ—aue of suspition Yea and alâ—hough the Scripture dothe affirme that man and wife shall be two in one fleshe yet besydes that the very loue of the husbande it selfe doethe cause him to be impatient of partners Of miserie of good and euill men Chap. 16. THere is no cause sayeth the Lorde wherefore the vngodly shuld reioyce for looke by what partes man doth sinne in the same shall hee bee tormented For the worme of conscience shall neuer die and the fyre of reason shall neuer be put out I did see sayeth Iob those which wroughte iniquitie and did sowe and reape their own sorowe I did see them saith he perish with the blast of gods mouth and with the breath of his wrath I sawe them consumed Pride puffeth vs vp and causeth vs to forget oâ—r selues Enuye doeth inwardly consume vs and dryeth vp our bloud Couetousnesse pricketh vs to euil Anger or rage suppresseth â—eason Glutony distemperâ—th the body and Leachery weakeneth the same Lying doeth â—ynde vs to answere and Manslaughter deâ—ileth vs and cryeth for vâ—ngeaunce Euen so lykewise the rest of monstrous and horrible sinnes with the delights that mâ—n take therein are as instruments for God to punish sinne The malitious or enuions man sayth the Poâ—t withereth away at the prosperous estate of an other And the Tyrants of Sicil neuer founde greater torment than malice

it agayne Your cheftes are full of riches your conscience fraâ—ght with sinfulnesse your chiâ—fâ—st care is for worldly coÌ„modities making youre â—oules capâ—iuâ—s to sin iniquitie But what doth it profit or aâ—aile man to gaine al the world sustaine that losse of his soule or what thing may man change for the safetie of his soule The brother shal not redeeme the death of â—is brother And man shal not paâ—ifie the wrath of God nor is able to giue a sufficieÌ„t price for the redeÌ„ption of his soule He shal alwayes liue in labour vntil his end HearkeÌ„ you rich meÌ„ what the apostle saith Go ye now â—aith he you rich men weepe lamâ—â— the miseries which shall come vpoÌ„ you your riches are corrupt your garmentes are motheaten your golde siluer is cancred and the rust of theÌ„ shall be a witnesse against you shal eate your fleshe as it were fire you haue gathered for â—oure treasure wrath in the last dayes Behold the â—ireof the labourers which haue reapt down your fields and is kept backe from them by fraude cryeth out agaynste you the criâ— of theÌ„ is entred into the eares of the Lorde of Sabaoth And therfore truth it selfe coÌ„mandeth you saying Hoord not vp for your selfâ— treasures vpon earth where the moth rust doth corrupt theâ—â—es brâ—ake in steale â—t Of the vnsatiable desire of the couetous man Chap. 6. O Fire vnquenchable O desire insatiable What conetous man was euer satisfyed with the performance of that whiche he first desired to obtayne for such is his insatiable appetite that after he hath obtayned that which he wished for he bendeth his mind to procure greater things and the end of hys desire is alwayes in getting that which he hath not and is neuer coÌ„tent with that which he hath already gotten The eye of the couetous man is neuer satisfyed and will not bee filled for a portion of iniquitie The couetous manne hathe neuer his fill of money and hee that loueth Riches taketh little frute thereof Euen as Hell and perdition are neuer filled so likewise the vnsatiable eyes of couetous men are neuer satisfyed These are the two bloudsuckers which alwayes say bring vnto vs for The loue of money doeth as muche encrease as money it selfe Wherefore the couetous man can not be satisfyed Chap. 7. WIlt thou know O couetous man why â—hy mind is neuer satisfied and thy desire is neuer filled Marke what I shall say Thy measure from wheÌ„ce thy couetous desire doth sâ—ring is neuer so full but it is able to comprehend more For the mind of man whiche is the measure whereby â—ee measureth all worldly desires is able also to receyue God bycause he whiche cleaueth vnto God is one spirit with God. Therfore how much soeuer the minde doth contayne it is neuer satisfied vntill it dothe comprehende God of whome it is alwayes capable If thou wilt then be filled and contented leaue off thy couetous appetite for so long as thou shalt haue that greedy desire thou shalte neuer be satiate for there is no accord betwene light and darkenesse nor no agreement betwixte Christe and Belial bycause no man can serue God and Mammonâ— Of the falsâ— and deceytfull name of Riches Chap. 8. O Thou false and deceytfull felicitie that man hath in riches which in very deede makest the riche man an vnfortunate and miserable childe For what maketh a man more vnhappie or wretched than wealth or worldly substance which are called riches A man to be needy and to be riche are two contrarees and yet the riches of the worldly do not take away pouertie but causeth pouertieâ— For as the wise man saith A little doth better coÌ„tent and satisfie the poore maÌ„ than abundance doth suffice or please the rich man For where there is great Riches there bâ— many to consume it for we see great nobiliâ—ie ouercharged with greater necessitie Therefore wealth and abundance doth not enrich a man but maketh him poore needy Exâ—mplse against Couetousnesse Chap. 19. HOw many hathe couetousnesse seduced and decayed how many more hath ã€ˆâ—Šã€‰ loue of money vtterly destroyed The Asse rebuked Balaam for that he beeing seduced with the desire of those things whicâ—e were promised him determined to curse Israel The people did stone Achas to deathe bycause he tooke away golde and siluer which were cursed and fâ—rbidden Naboth was slayne that Achab mighte possesse his vineyarde Giezi was striken with a Leprosie bycause he demaunded and receyued golde siluer and garments vnder the name of Heliseus Iudas hanged him selfe bycause he had solde and betrayed Christ. Suddayne death made anâ—â—nde of Anania and Saphyra hys wife bycause they defraâ—ded and deceyued the Apostles of the prâ—ce of their grounde Tyrus built vp a strong forâ—resse and heaped vp siluer as â—arthe and golde as the clay of the streâ—tes but behold sayth the Prophâ—t the Lorde sâ—all spoylâ— hir of it he shall smite downe hir powâ—r in the sea and she shall be consumed with fire Of the great â—are that couetous men haue Chap. 10. WHy doth man so earnâ—stly set his mind and so straightly presse himselfe to gather goodes seeing that he cannot always continue and enioy them for euer for man coÌ„meth forth like a â—â—oure doth wast and vanish away againe like as the shadowe and neuer coÌ„tinueth in one estate Why doth he theÌ„ desire to be mastâ—r of many things wheÌ„ fewer things would serue him For hauing sustenance clothing saith the Apostle leâ— vs be coÌ„tent therwithâ— Why doth he seeke after things necessary with much care A anguish of mind seing that they offer theÌ„selues vnto vs without great diffâ—cultie Hâ—arkâ—n what y truth itselfe saythâ— Be not carefull saying vnto your selues what shal we eate or what shaâ—l wee drinke or wherewith shall wee be clothed for your heauenly father knoweth right well that you haue neede of all these things Seeke first therefore the kingdome of heauen and all these things shall be cast into your hands And herevpon sayth Dauid I did neuer see the iust man forsaken of God nor yet his seede begging bread Of the inordinate desire that the couetous man hath to keepe Riches Chap. 11. TAntalus as the Poet sayeth thirsteth amiddes the waters euen so the couetous man standeth at neede amiddesâ— hys greatest wealth To whome that which hee hath doth as much good as that whiche hee hath not For bycause hee neuer vseth those things whiche hee hath already in possession but alwayes seeketh after things not as yet obtayned Hee is sayth the wyse man as though he were rich when he hath nothyng and is as though he were poore when he â—loweth in wealth The couetous man and the pitte of hell doe both of them deâ—oure but they doe not digest they receyue bothe but they do not render agayne The niggarde doth neyther pitie

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