Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	body_n	member_n	mystical_a	10,421	5	11.0632	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15122	Here begynneth the boke called the Pype, or tonne, of the lyfe of perfection The reason or cause wherof dothe playnely appere in the processe.; Pype or tonne of the lyfe of perfection.	Whitford, Richard, fl. 1495-1555?; Bernard, of Clairvaux, Saint, 1090 or 91-1153. De praecepto et dispensatione. English.	1532 (1532)	STC 25421; ESTC S119895	276,534	454

depe douÌ„geon pitt of ê‘dition / of the boÌ„dage thraldome of the dyuell / froÌ„ ryght feythe / vnto misbyleue / from hope / vnto doute / from loue vnto drede from pure religioÌ„ / vnto apostacie / from Christe / vnto machomete / froÌ„ the gospell of god / vnto the blindnes of all condempned heresies So that nowe they muste nedely ende in the flesshe that they bygyne in the spirite For that ê‘fection that in theyr baptisme they entred / promysed / vndertoke spiritually / they shal finisshe ende carnally / that they bygane ghostly / they shall ende fendely dampnably Thus you may well ê‘ceyue that we may coÌ„ueniently of true â—routh retorne cast iustly again vnto theÌ„ / the same thiÌ„gê that falsly maliciously they leyde agaiÌ„st ã€ˆâ—Šã€‰ Of answere nowe vnto theyr false surmysed suppositions The thyrde chapitre THese heretikes done suppose and put vnto the people for trouthes â–ª that the lawe of Christe / is a lawe of liberte and a lawe of loue And trouth it is after the true declaracion that we shewed before / but nat after theyr false and subtyll mynde meanynge For they done affirme vnto the people that the lawe of Chiste is a lawe of so great loue large liberte that it maye be ê‘fourmed fulfylled at the liberte pleasure of the flesshe in folowynge of sensualite / and that is vtterly false Nat. 7. For Christe said as after you shal here that the waye vnto blysse is harde streyte / vnto that way is euery christiane bounde by vowe ê“mise in his baptisme And an other of theyr false suppositions is that the lawe of religion monasticall is a lawe of thraldome bondage bycause of theyr vowe ê“myse And therfore say they that vowe ê“mise is ê‘fourmed done for fere drede nat for loue Vnto the fyrst we haue answered that the vowe and bondage of religion is moste hyghe moste noble liberte fredome And so muste nedely folowe that to ê‘fourme that vowe ê“myse for fere drede of the offense of our lorde is a reuerende holy drede the true and very loue of his goodnes Psal 18. Yet done these heretikes put forthe an other false supposition for theyr purpose / and vpon that supposion / done they briÌ„ge iÌ„ an other that dothe passe the fyrste The fyrst is as you haue herde in theyr argumentê that iÌ„ the begiÌ„nynge of Christes churche all christianes that is to saye all maner of persones that dyd receyue the feythe of Christe were equall wtout distinction or difference in lyke maner and state christianes none aboue an other but all as brothers and systers / whether they were hyghe or lowe / bounde or fre / al were of one calynge the electe and chosen people of god / holy preesthode / all sacred persones / for to offre spirituall hostes and sacrefice acceptable by the meane and merites of our lorde and sauiour Iesu vnto almighty god Than was no difference of popes / and preestes / freres / noÌ„nes / and suche other as ben nowe but all maner of christianes / men women / and chyldren / were preestes all in lyke / but onely that womeÌ„ were prohibite and forboden to preache All in lyke degre were the chyldren of god / al his heyres and coheneritoures vnto Christe This is the fyrste suppositioÌ„ of these heretikes whiche hath deceyued moche people For thus wolde they make the people to byleue / there shulde be no pope / no bysshopes / no preestes / no religious persones / ne any other degres / bycause as they say all were of one and lyke calynge And certeynly that is trouthe as vnto the state of christianite and feyth of Christe / but nat as vnto the degres orders state of the ê‘fection of the same christianite Example Take here of exaÌ„ple of the naturall body of maÌ„ Euery meÌ„bre of the body is a very meÌ„bre as wel one as an other The fote is a meÌ„bre of the body as well as the hed / yet natwithstandynge the hed is the more excellent / the more noble / the more necessarie membre / in the fote ben coÌ„monly .v. tose in the hed the instrumeÌ„tê of the .v. senses of wyttê / as the eares for herynge / the eyes for seynge / the nose tor smellyng / the tonge and palate for tastinge / and in euery of them the sens and touchynge All in lyke ben meÌ„bres but nat all iÌ„ lyke degre / of necessite of noblenes and of excellency / for euery persone had leuer lacke or lose all those .v. membres of the fote / than any one of the other .v. in the hed for they ben more necessary and pleasaunte vnto the hole body ApplicatioÌ„ of the example Ro. 12. .1 Co. 12. Ephe. 4. In lyke maner the misticall body of Christe is a hole body / hathe dyuerse and many membres / as appereth iÌ„ bode the testamentes For in the olde testamente vnder the lawe of Moyses / all the chyldreÌ„ of Israell / the electe and chosen people of god were all of one election / of one calynge / vnto that lawe of theyr saluation But yet were they nat of one degre of state and noblenes of perfection in that lawe / but moche dyuerse in the election / and calynge of that perfection For some of them were clere and holy / spirituall persones by very election and calinge of god / as the tribe of leuy and some were mere and clene temporall persones as all the other tribes And yet amoÌ„ge the spirituall parte were diuerse degres and states / as prophetes / preestê / diacones other ministres of the saiÌ„ctuary Moyses was the chefe and principal ê“phete Aaron the priÌ„cipal preest / vnder theÌ„ other dyuerse Lykewyse in the temporall parte were princes and capitaynes of dyuerse degres In heuen ben diuerse degres and orders of Angelles And howe than maye it frame or be lyke vnto trouthe / that these false heretikes done afferme that al was one / and all shulde be one / and none aboue an other / in the people of the newe testamente it muste nede be false The very selfe gospell wyll proue them false / for there doth appere that oure sauiour Iesu Christe the auctoure of the newe testamente / in chosynge and gadrynge of his people and vnto the foundacion and continuaunce of his churche / dyd vse the same maner and put lyke fourme in degrees and orders in his newe testamente / as byfore was in the olde / or rather as was and is in heuen For at his fyrste election chosynge of his disciples as a fouÌ„dacion begynnynge of his churche he ordeined some spirituall persones and some seculer / so dyd continue with them vnto his dethe and yet after his resurrexion vnto his ascencion In the spirituall parte were the apostles in nombre onely .xii. and amonge them Petre was prince and

releue / helpe / and conforte them And to multiplie the ryches and vertues of them selfe Put away than all excuses / good deuout religious persones and applie your herte / minde with study diligence precisely to kepe your vowe promysed / of wylfull pouerte And vtterly on al maner to exclude / and exile the mortall enemie therof / that is propriete Â¶ Of the remedies agayne this propriete The .xvi. Chapitre OF the remedies and meanes whervnto somwhat shall folowe One good tiÌ„guler remedy / or meane thervnto is so call oftymes vnto mynde / and remeÌ„braunce / the extreme and continual pouerte of our lord god and sauiour Iesu / his blessed mother / and his holy Apostles And also to recouÌ„te the institucions / and ordinauÌ„ces of olde fathers / specially of the vniuersall churche And here to haue pÌ„sent iÌ„ mynde our promyse and soleÌ„pne vowe / made by open profession in the face of the churche vnto our holy rules To remembre also the great and vnspekeable rewarde to be had for the obseruaunce / kepynge of our sayd promyse And the terrible / and moste paynfull rewarde vnto the breakers therof / as by the examples byfore rehersed may appere / of Ananie / and Saphira his wyfe / that were sodenly stryken vnto deth / by the sodeyn vengeauÌ„ce of god Of Iudas the traytour / that haÌ„ged hym selfe And of Giezi / that sodeynly fell lepre / and all for propriete Many examples ben hereof in vitas Patrum / and in the reuelacions of our holy mother saynt Brigitte / and of many other holy sayntes The senteÌ„ce also of holy churche is nat lytel to be regarded here in / that doth iuge all proprietaries to be without christiane buriall / and to be buried vpon the donghyll / and so nombred and accounted as miserable soules dampned in peyne euerlastyng These thinges well considred shulde in my reason moue any herte / thoughe it were as they say stony / and made of yren And so be a good remedy agayne this sayd pestilence of propriete Another singuler remedy / meane to auoyde this dauÌ„ger is to consider the benifites / abouÌ„dauÌ„t bounty goodnes of our lorde god / nat onely in creacion / but also in redeÌ„pcion / dayly coÌ„seruacion / kepyng / defendyng / fedyng nurishynge of vs with no course meates / or drynkes but with his blessed body / holy sacred blode / and thus to fall vnto a disposicion of herty / reuerente thankes And to thynke than say with a lowely hert Quid retribuaÌ„ dnÌ„o Pro oibus que retribuit mihi What thynge shall I rendre vnto my lorde god Psal 115. for all that he hath gyueÌ„ vnto me good lorde I can nat fynde what I may giue the / for thou art lorde of al / thou nedest nothynge Yet there thaÌ„ to remembre what thynge he hath desyred of euery ê‘sone sayng Da mihi cor tuuÌ„ et sufficit mihi Giue vnto me saith he thyne herte / and that wyll suffice / content me / as though I were in extreme nede Pro. 23. Than say with all thy hole herte Psal 115. CaliceÌ„ salutaris accipiam et nomeÌ„ domini inuocabo That is / I wyl take vpon me the chalisse and payne of helthe saluacion / and I wyl continually cal vpon the name of god This seneÌ„ce hathe two partes / whiche euery christiane shulde applie vnto The fyrste parte is / to do / to dispose hym selfe vnto the lyfe of penauÌ„ce The seconde to call vpon our lorde / by continuall prayer laude / prayse of his name In the fyrste he doth make promyse with hym selfe / sayng I wyll vndertake / I wyll dispose my selfe / with all my herte / mynde to folowe my lorde Iesu / to walke with diligeÌ„ce in the waye of his lyfe / and take vpon me the crosse of penaunce / that is to saye / I wyll do violence vnto myne owne selfe WhaÌ„ so euer any mocion of fraylte or of myne enemye dothe lay byfore me any coÌ„modite / or excuse of ê“priete I wyl nothyng / obey / leyne / naepplie thervnto / but forwith I wyl cast it froÌ„ me as a venemous serpent / that contrarie vnto myne owne apppetite and desyre / and coÌ„trarie vnto myne owne reason I wyl nat say or thynke why shulde I nat / or why may I nat haue this or that / it is but a tryfle / a thynge of lytell valure No more was the apple / that Adam was dampned fore / but a thynge of smale price I wyll nat say you reason ne dispute with the dyuell / but I wyll vse violence vnto my selfe For I knowe well what our lorde sayth Matth. 11. Regnum celorum vim patitur et violenti rapiuÌ„t illud That is The perfection of Christes lawe religion dothe require violence force / and those ê‘sones that ben violent / and quicke done rauishe cayche it The very pathe of Christe therfore is violent No ê‘sone may walke therin but by selfe violence Matth. 16. Marci 8. Luce. 9. Who so euer sayth Christ wil saue his owne soule shall lose it / that is if he folowe his owne wyll he shall forgo lose it / his soule also Let hiÌ„ therfore leue slee his owne wyl No vertue may be had with out selfe violeÌ„ce So that the ê‘son be euer coÌ„trarious violent vnto his owne wyll / appetite / and desyre Whan I spek here / of wyll I meane nat the ordred wyll of the soule / nor the wyll appetite of the spirit / but the wyll of sensualite / the appetite / and desyre of the flesshe / whiche is euer aduersaunt and coÌ„trarious Galla. 5. vnto the ordred wyll of the soule / and of the spirite For that wyll of the soule is euer naturally inclined vnto vertue / and hathe a disposicion naturall desire thervnto / as you may perceyue by good reason For no reasonable persone / is so synfull / so vngracious / or so full of misordreâ— that wolde nat wyshe / wyll / and desyre to be without synne / and with out appetite of synne / but rather he wolde wyshe that he were synles and had neuer ne euer shulde do any maner of synne But alas / the wyll of the flesshe / the sensualite doth / oftymes by freylte / and somtymes by negligence of the selfe persones vanquylshe and ouercome that wyll of the soule And al is bycause they wyl nat put violence vnto them selfe / specially in the fyrst mocion For at the fyrst temptacioÌ„ they shulde by violent stomacke / and obstinate cruelte kytte / and cast away the sensuall wyl and carnal appetite / nat otherwyse than they wolde kytte / caste away a pece af theyr owne flesshe / that were poysoned / and venemed / and so shulde els in effecte / destroye the hole body Obserue therfore take

good hede vnto the serpentes hed / for he hath sharpe teth and wyll byte sore / but he can neuer hurte ne perce your skynne / excepte ye wyll your selfe Haue therfore good awayte vpon your selfe Serche / note / marke well your owne appetytes / and sensuall desyres / and stande nat vpon your thoughtes / ne play with your mocioÌ„s / nor yet reason / or dispute with your temptacions / caste away the pleasure / and auoyde in any wyse the consent li. 6. de spiritu philargirie ca. 21. For as saynt IohaÌ„ Cassian saythe Propriete is nat only coÌ„mitted / in effecte and dede / by hauynge / or kepynge any thing vnlawfully but also by affecte / wyll / and mynde any thynge so to haue Oftymes therfore visite your owne selfe / proue and perceyue your owne appetitê make a chapitre with your owne self / and examine your owne conscieÌ„ce / remembre whether you haue any thynge in your kepynge / that ye prouided / and broght in with you for your owne vse Serche wel your thoughtes and appetites / whether they loke backe vnto the state ye were of byfore / or that ye myght haue ben of if ye had continued in the worlde And if ye so fynde / and proue your mynde occupied leye byfore it agayne for answere the chaunce of Anany and Saphira / and of Iudas the traytoure And if your minde wolde desyre to haue that ye had nat byfore / or that ye se a nother of your company haue whiche ye haue nat than represent vnto your owne mynde the punisshemeÌ„t of Giezi And by ware wel of the appetite / to store / kepe / and to ley thynges a parte / specially for your owne priuate vse For that doth the said Cassiane repÌ„hende very moche / though it were of very lytel valure / as a nedle / threde / thymble / tables / pyncell / penne / or penknyfe c. For propriete wyll crepe in / and entre at a lytel hole / ones entred harde to be expelled and auoided Ecclesias 19. A. And scripture saythe Who wyll nat regarde smale thynges shall sone and lyghtly fall into great ieoparties And therfore I wolde aduise you to gyue a study vnto your assayles / nat onely vnto the crafty subtyle mocions of your great enemy the dyuel but also vnto the prickes and iustigacions / of your owne fraylte And moste of all other to auoyde the familiarite of suche ê‘sones as ben suspecte of that vice / yet among them of those specially that in theyr coÌ„municacion and talke wyl defende or excuse that pestileÌ„ce of propriete For the example / wordes and mocion of theÌ„ is more ieopardous / and more perilous than of all the dyuelles of hel / auoyde theÌ„ therfore / as a pestileÌ„ce / as poysoÌ„ / as a serpent / as a raumpynge / or rauenous wylde and wode beste / and as a furious fende of hell Whiche thynge to perfourme ye muste as I sayd vse violence And say with the prophete as is sayd Calicem salutaris accipiam I wyll take the penaunce / the exaÌ„ples / and wayes of my lorde and sauiour Iesu And so shall ye haue singuler conforte / but you shall nat yet haue full surety For no persone of hym selfe can be able to continue And therfore ye muste Ioyne the seconde parte of the sayd verse vnto the fyrste / and saye Et nomen domini inuocabo I wyll call vpon the name of our lorde The name of Iesu hath great myghty power I wyll saye you call vpon hym / by continuall prayer I wyll put my hole truste in hym / he wyll I promyse you perfourme your desyre By his helpe and grace you shal haue merueylous rest of mynde / quietude of conscience / and go forthe and increace in religious perfection Â¶ Howe to continue without ieoparty of ê“priete The .xvii. Chapitre HOwe here shall folowe as we promysed howe ye may passe forth in religion with out the dauÌ„ger of propriete / and yet haue all thynges necessarie / and many pleasures also without any ieoparty of conscience Fyrste than ye muste considre / that iÌ„ euery perfection ben degrees / some lowe / some meane / and some hyghe and notable The leest and moste lowe perfection of vertue must euer be without deedly synne And that is accouÌ„ted as sufficieÌ„t vnto saluacion So the forther ê‘fection be nat despised / set at nought or lytell regarded For ê‘sones maye be ê‘fecte / ryght good althoughe they fal into many venial offeÌ„ses And very fewe persones iÌ„ any vertue done attayne come vnto the moste hyghe / moste perfecte degre therof A familiar exaÌ„ple may be iÌ„ the vertue of chastite The lowest degre ê‘fection wherof is neuer to haue deliberate consent vnto any carnall acte of generacion / ne vnto any byhauiour of vncleÌ„nes vnlawfull Yet in this degre / ben many ê‘sones that haue many affections / both naturall / carnal / and many freyle / lyght byhauiours / that done moche minisshe the ê‘fection of very chastite Some ê‘sones bene of a more hyghe degre / that done auoyde with diligente awayte all outwarde occasions / as kyssynge / clippynge / touchynge / lyght lokes / wanton contenauÌ„ce the hearyng speakyng of all vnclene wordes / sole pÌ„sence / with al suche other And yet whaÌ„ they be assayled inwardly iÌ„ mynde / or moued in body they done nat so diligently represse the mocions / ne so hastely put them away / as good vertue wold require / but somtyme gyue theÌ„ place by delectacion only / wtout deliberate consent so playe with them / suffre them without great violence to hange vpon them vnto theyr great trouble / and many tymes vnto the ieoparty of great inconuenience The ê‘fecte degre of this vertue is to be so mortified in body / that suche assayles done nothynge / or very lytell trouble the persones / but rather done inflame them in the loue of our lorde / and moue theÌ„ vnto horrour / hatered of all maner of synne / done excite sturre theÌ„ vnto the more depe mekenes / vnto theyr great merite Of these thiÌ„gê / shall we more largely speke in the nexte and thyrde membre Nowe let vs ê‘ceyue a lyke maner in this vertue of wylful pouerte The lowest degre wherof is this Neuer to coÌ„sent by deliberacioÌ„ to receyue / possede / or haue / to reteyne or kepe any maner of thinge temporall by licence / or without licenie vnto peculier and proper vse / that is / so to be in the power of the religious persone / that he may by any meanes alienate / chauÌ„ge / gyue / sel / or lende that thynge / for selfe coÌ„modite / at selfe wyll or libertie / defendynge that thyng as his owne DefeÌ„dyng in a religious persone / is / whan knowyng the wyll of the souereyne in the contrarie he wolde reteyne / and nat delyuer or bystowe the same thynge

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