Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	believe_v	faith_n	jesus_n	17,223	5	6.3565	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18673	The Christen rule or state of all the worlde from the hyghest to the lowest and how euery man shulde lyue to please God in hys callynge. Item, the Christian state of matrimony: and how ma[n] and wife shuld kepe house together with loue. Item, the maner oe [sic] saynge grace after the holy scrypture.	Tyndale, William, d. 1536. Obedience of a Christen man and how Christen rulers ought to governe. aut; Bullinger, Heinrich, 1504-1575. Christlich Eestand. aut; Coverdale, Miles, 1488-1568. Christen exhortacion unto customable swearers. aut; Bale, John, 1495-1563, attributed name. aut	1548 (1548)	STC 5189.7; ESTC S109287	42,177	90

feale the thinge in thyne herte and not be a vayne sophister disputynge aboute wor des without perceyuinge marke this The rote of all euyll the greatest damp â—acyon and moste terryble wrathe and vengeaunce of God that we are in is naturall blyndnes We are all out of the ryght waye euery man his wayes One iudgeth this beste another that to be beste Nowe is worldlye witte no thinge elles but crafte and soteltye to obtayne that whiche we â—udge fal sely to be best As I erre in my wytte so erre I in my will When I iudge that to be euyll which in dede is good then hate I that whiche is good And when I suppose that good whiche is euyll in dedâ— then loue I euyll As yf I he perswaded and borne in hande that my moste frende is myne enemye than hate I my beste frende yf I be brought in beleue that my moste enemye is my frende then loue I my moste enemye Nowe when we saye euery man hathe his fre will to do what him lusteth I saye verely that men doo what they lust Not withstondinge to folowe lustes ys not fredome but captiuite and boÌ„da gs If God opeÌ„ any mannes wittes to make him feale in his herte that lustes and appetites are dampnable and geue him powre to hate and resyste then then is he fre euen with the fredome wher with Christ maketh fre hathe powre to do the will of God Thou mayst her â–ª by perceyue that all that is done in the world before the spi rite of God come geueth vs light is daÌ„nable synne the more glorious the more damnable so that that whiche the worlde counteth most glorious is more damnable in the sight of God theÌ„ that whiche the whore y â— thefe the morthe rer do With blinde reasoÌ„s of worldly wisâ—â— maist thou chanÌ„ge the myndes of youth make theÌ„ geue them selues to what thou wylte eyther for feare for prayse or for profyte and yet doest but chaunge them froÌ„ one vyce to a nother As the persuasions of her freÌ„des made Lucrece chast Lucrece beleued yf she we re a good huswyfe and chast that she shulde be most glorâ—ous that all the worlde wolde geue her honoure prayse her She sought her owne glory in her chastite and not Gods When she had lost her chastite then counted she her sel fe moste abhominable in the syghte of all meÌ„ and for very payne and thought which she had not that she had dysplea sed god but that she had lost her honour slewe her sâ—lfe Loke how great her payne sorowe was for the losse of her chastite so great was her glory and reioysinge therin and so moche dyspysed she theÌ„ that were otherwyse petid theÌ„ not Which pryde God more abhorreth theÌ„ the whoredome of any whore Of lyke pryde are all the morall vertu es of Aristotell Plato and Socrates all the doctryne of the Philosophers the very Goddes of our scole men In lyke maner is it for the most parte of our most holy â—eligyoÌ„ For they of lyke imaginacioÌ„ do thinges which they of BedleÌ„ may se that they are but mad nes They loke on the myracles whiche God dyd by the sayntes to moue the vn beleuynge vnto the faythe and to â—â—â—yr me the trouthe of his promises in Chri ste wherby all that beleue are made sain tes as thou seest in the last chayptre of Mark. They preached saythe he euery where the lorde working with theÌ„ and confirmynge theyr preachinge with my racles that folowed And in the fourth of the acâ—es the disciples prayed that God wold stretch forth his haÌ„des to do miracles and wonders in the name of Iesus And Paule â— Corinth â—iiii saith that the myracles of speaking with diuers tonges is but a signe for vnbeleuers and not for theÌ„ that beleue These myracles turne they vnto another purpose sayenge â—â— theyr blynde hertes Se what myracles God hathe shewed forthis sainte he must be verely great with God And at ones turne theÌ„ selues froÌ„ Goddes worde and put theyr trust and confideÌ„ce in the saynte and his me rites and make an aduocate or rather a God of the saynt of theyr blind ima ginacioÌ„ make a testamente or bonde be twene the saynt and them the testameÌ„t of Christes blode cleane forgotteÌ„ they loke on the sayntes gâ—rmentes lyues or rather lyes which meÌ„ lye on the sain tes this wise ymagen in their hertes sayenge the saynt for wering sâ—ch agar mente and for soch deades is become so glorious in heueÌ„ If I doo lykewyse so shall I be also They se not the fayth trust which the saintes had in Christâ—ne ther the worde of god which the saintes preached neyther the entente of the saintes How that the saintes dyd soch thinges to came theyr bodies and to be an ensample to the world and to teach that soch thinges are to be despised whi che the worlde moost woÌ„dreth at mag nifieth They se not also that some lan des are so whote that a maÌ„ can neyther drinke wyne nor eate fleshe therin nether coÌ„syder they complexioÌ„ of the sain tes and a thousande lyke thinges se they not So wheÌ„ they haue killed their bodyes and brought them in that case that scace with any râ—stauratyue they caÌ„ recouer theyr health agayne yet had they leuer dye theÌ„ to eate fleshe why for they thinke I haue nowe this xx â–ª xxx or xl yeres eateÌ„ no fleshe haue obteyneâ— I doubte not by this tyme as hye a rowme as the best of theÌ„ shuld I now loose that Nay I had leuer dye as â—ucrecia had leuer haue beÌ„ slayne yf he had not beÌ„ to stroÌ„g for her theÌ„ to haue lost her glorie euen so had these They ascribe heueÌ„ vnto theyr imagina cioÌ„s madde inueÌ„cions and receyue it not of the lyberalyte of God by the me rytes and deseruynges of Christe He nowe that is renewed in Christe kepeth the lawe without any lawe wry ten or compulsion of any ruler or officer saue by the ledinge of the spirite onely but the naturall man is entysed inoued to kepe the lawe carnally with carnall reasons and worldly perswasi ons as for glorie honour ryches dig nite But the last remede of all wheÌ„ all other fayle is feare Beate one and the rest will abstayne for feare as Moses euer putteth in remembraunce sayenge kyll stone burne So shalt thou put euyll from the and all Israell shall heare and feare and shall no more do so If feare helpe not then will God that they be taken out of this lyfe Kynges were ordayned then as I before sayde and thy swerdes put in theyr haÌ„des to take vengeaunce of euil doers that other myght feare and were not ordayned to fyghte one agaynste another or to ryse agaynste the Emperoure to defende the false auctoryte of the Byshoppe of Rome that very

Â¶ The Christen rule or state of all the worlde from the hyghest to the lowest and how euery man shulde lyue to please God in hys callynge â˜ž Item the Christian state of matrimony and how maÌ„ and wife shuld kepe house together with loue Â¶ Item the maner oe saynge grace after the holy scrypture 1. Cor. vii â˜ž Let euery one abyde in the callyng wherin he is called Unto the ChristeÌ„ reader FOr asmuche as all persones caÌ„ not haue leyser to reade many bokâ—s nor yet get all suche as be necessary for theÌ„ so me for lacke not beyng able to bye theÌ„ and some that caÌ„ not get them for theyr mony I haue here gathered toge ther out of y â— most famous anthors of our Englishe toÌ„ge the whole office and dewtye of euery ChristeÌ„ man And specially aboue all thinges is here at large declared the dutye of subiectes towarde theyr princes â–ª of maried wifes toward their husbandes â–ª And truly neuer was it more nede to be taught thaÌ„ now For neuer had any prince so much nede of harty obedieÌ„t subiectes whych wolde geue theyr goodes aduenture theyr lyues in hys most iust quâ—relle against his enemies thnÌ„ haue our moost dreade souereyne lord kyng Henry the eyght Here in shal you lerne your duty towardes hys grace and to gyue your aydes vnto hys grace not as coÌ„pelled ther vnto but wyth a fre harte â–ª Consideryng that his graces welth is all our welfares Pray therfore vnto the lord that he wyll graunte hym victory ouer hys enemies And ye wyfes al though thys lytle boke hath long contynued amonge you called the Christen state of matrimony yet are you neuer the better but contynue styll in your dysobedience to the displeasure of god and your husbandes greate dysquietnesse The husband that hath bene a brode eyther a boughte hys matchaundise or at hys worke whâ—n he commeth home wolde gladly be made of and cheryshed of his wyfe whome he so hartely loueth theÌ„ shal she neytheer geue hym a good couÌ„tenaunce nor set any thyng before hym that myght conforte him the one syttin ge so strangely and so farre from the o ther as though they had neuer one seane the other more lyke straunges than frindes yea more lyke enemies thaÌ„ maÌ„ and wife Therfore reade not this boke only but marke what is therin writteÌ„ and shut it vp in your hartes occupie it whan nede shall requyre For blessed are they that heareth or readethe anye thyng that perteyneth to theyr lyues amendement and do therafter The grace of our Lorde Iesus Christ be wyth al theÌ„ that loue the lord vnfaynedly Amen The Christen rule or state of the whole worlde c. The fyrst Chapter Of the office dutye of subâ—eetes and how they shulde lyue towarde theyr Prynces LEt euery soule submyt hym selfe vnto the auctorite of the hyer powers There is no power but of God the powers that be are ordevned of Gog. Who so euer therfore resysteth the power resysteth the ordynaunce of God They that resyste shall receyue them selfe dampnatioÌ„ For tulers are not to be feared for good wor kes but for euyll Wylte thou be wyth oute feare of the power Do well so shalt thou be praysed of the same For he is the minister of god for thy welth But yf thou do euyll than feare For he beareth not a swerd for nought For he is the minister of God to take vegeaunce of theÌ„ that â—â— euyl Wherfore ye must nedes obey not for â—eate of veÌ„geaunce onely but also because of coÌ„scien ce Euen for this cause paye ye trybute For they are goddes ministers seruinge for the same purpose Gyue to euery man therfore hys duetye trybute to whom trybute beloÌ„geth Custom to whom custoÌ„ is due feare to whom feare belongeth Honour to whoÌ„ honour pertayneth Owe nothynge to any maÌ„ but to loue one another For he that loueth another fulfylleth the law For these commaundementes Thou shalt not coÌ„mitte â–ª aduoutry Thou shalt not kyll Thou shalte not steale Thou shalte not beare false wytnesse Thou shalt not desyre and so forth yf there be any other commaundement are all coÌ„prehended in thys sayenge Loue thynâ— neyghbour as thy selfe Loue hurteth not hys neyghbour therfore is loue the fulfyllyng of the law As a father ouer hys chyldrÃ¨ is bothe Lorde and iudge forbyddyng that one brother auenge hym selfe on a nother but yf any cause of strife be betwe ne them wyl haue it brought vnto him selte or his assignes to be iudged correcte so god forbyddeth all meÌ„ to auenge theÌ„ selues taketh the aucâ—orite and office of aueÌ„gyng vnto hym selfe sayeÌ„g VengeauÌ„â—e is myne I wyll rewarde Deu â–ª xxxii Which text paul alegeth Ro xil For it is impossyble that a man shulde be a ryghteous an egall or an in dyfferente iudge in hys owne cause lustes and apytytes soo blynde vs. More ouer when thou auengeste thy selfe thou make ste not peace but sterest vp more debate God therfore hath giuen lawes vn to all naâ—yons and in all landes hatheput kynges gouernours and rulers in hys owne stede to rule the worlde thorowe them And hath commaunded all causes to be broughte before them as thou readest Exodi xxii In all causes saythe he of iniury or wronge whether it be oxe asse shepe or vesture or any loste thynge whyche an other chalengeth let the cause of bothe partyes be brought vnto the Goddes whome the goddes coÌ„deÌ„pne the same shal paye double vnto hys neyghboure Marke the iudges are called goddes in y â— scriptures because they are in Gods rowme and execute the commaundementes of God And in an other place of the sayd Chapter Moses chargeth saynge Se that thou rayle not on the goddes neyther speake euyl of the ruler of thy people Who so euer therfore resisteth theÌ„ resysteth God for they are in the rowe me of God and they that resisteth shal receyue theyr dampnation Such obedience vnto father and mo ther mayster husbaÌ„de emperoure kinge lordes and rulers requyrith God of all nations yea of the very turkes and infideles The blessynge and rewarde of them that kepe theÌ„ is the lyfe of this world as thou readest Leuiticum xviii kepe my ordinaunces and lawes whyche yf a man kepe he shall lyue therin Whych texte Paul reherseth Roma x x â—ouyng therby that the ryghteousnes of the lawe is but worldly and the rewarde therof is the lyfe of thys world And the curse of theÌ„ that breaketh theÌ„ is the losse of thys lyfe as thou seest by the punyshment appoynted for them And who soeuer kepeth the law whether it be for feare for vayne glory or profyte though no man rewarde hym yet shall god blesse hym abundauntly sende hym worldly prosperite as thou readest Deuteronomion xxviii What good blessynges accompanye the kepinge of the law and as we se the Turkes farre exceade vs ChristeÌ„ men in worldly prosperite for theyr iuste kepynge of

and thynne to preache â–ª Goddes worde and by thebyshoppes two horned myter whyche betokenethe the absolute and perfecte knowleage that they ought to haue in the new testament and the olde Be not these falsesygnes For they beare onely and teache not Yea sayth the Bishoppe of Rome yf they will not be ruled cyte theÌ„ to ap pereand pose them sharpely what they holde of the ceremonyes of confession of prayenge to sayntes of the masse for the quycke and the deade and suche lyke creaturs of our moste holy fathers If they myssâ— in any poynte make heretikes of them and burne them If they be of myne annoynted and beare my marke disgrasse them I wolde saye disgraduate them and after the example of noble Antiochus ii Mach. vii pare the crownes and the fyngers of theÌ„ and tormâ—nte them craftely and for very payne make them denye the truthe But now saye our Byshoppes because the truthe is come so farre abrode the laye people begynne to smell our wyles it is best to oppresse them with crafte secrâ—tely and tame them in pryson yea let vs fynde the meanes to haue them in the kynges pryson and to make treason of soch doctryne yea we must stere vp some warre one where or a nother to brynge the people in to a nother ymaginacyon If they be gentyll men abiure them secretely On the holy dayes whyche were ordayned to preache Goddes worde sette vp longe ceremonyes longe matenses longe masses and longe euensonges and all in laten that they vnderstonde not and rolle them in derkenâ— that ye maye lede them whether ye wilâ— And lest suche thynges shoulde be tedyouse synge some saye some pype some rynge the belles and lulle them and rocke them a slepe And yet Paule .ii. Corinthi .xiiii. forbyddedth to speake in the Churche or congregacyon saue in the tonge that all vnderstande For the laye man thereby is not edyfied or taughte Howe shall the laye man saye amen saythe Paule to thy blessynge or thankes geuynge when he wotethe not what thou seyest He woteth not whether thou blesse or curse What then sayth the Byshoppe of Rome what care I for Paule I commaunde by the vertue of obedyence to reade the Gospell in Latine Let them not praye but in Latyne no not theyr Pater noster But thankes be to God that is well amended here in England Yf anye be sycke goo also and saye them a Gospell and all in Latyne yea to the very corne and frutes of the felde in the processyon weake preache the Gospell in Latyne Make the people beleue that it shall growe the better c. Oh moste wretched ypocrytes It is verely as good to preache it to swyne as to men yf thou preach it in a tonge they vnderstande not How shall I pre pare my selfe to Goddes commaundementes Howe shall I be thankfull to Chryste for hys kyndnes Howe shall I beleue the truth and promyses whyche God hathe sworne whyle thou tellest them vnto me in a tonge whyche I vnderstande not What then sayd my Lorde of Cantorbury to a preiste that woulde haue had the newe Testament gone forthe in Englyshe What sayde he woldeste thou that the laye people shulde wete what we do No fyghter whyche I suppose is sygnyfyed by the Crosse that is borne before the hye Prelares and borne before them in processyon Is that also not a false sygne What realme can be in peace for suche turmoylers What so lytle a Paryshe is it but they wyll pycke one quarell or another wyth theÌ„ other for some syrples cresome or can dell other for one tryfle or other and cyte them to the arches Traytours they are to all creatures and haue a secrete conspyratyon betwene them selues One crafte they haue to make many Kyngdomes and small and to noryshe olde tytles or quarels that they may euer moue them to warre at theyr pleasure And yf muche landes by any chaunce fall to one man euer to caste a bone in the waye that he shall neuer be able to obtayne it as we nowe se in the Emperoure Why For as longe as the kynges be small yf God wolde open the eyes of anye to set a reformacyon in hys realme then shoulde the Byshoppe of Rome interdicte hys londe and sende in other Princes to coÌ„ quere it Not geuen to fylthy lucre but abhorrynge couetousnes And as Peter saythe i. Petri. v. Takynge the ouerfyghte of them not as thoughe ye were compelled therunto but willingly Not for desyre of fylthy lucre but of a good mynde not as thoughe ye were lordes ouer the Paryshes c. O Peter Peter thou waste to longe a Fyssher thou waste neuer broughte vp at the arches neyther waste mayster of the rolles nor yet Chaunceler of Englande But they are not contente to folow the but wyll raygne ouer Kynge and Emperoure and the hole earth and calenge auctoryte also in Heauen and in Hell It is not ynough for them to raig ne ouer all that are quycke but haue created them a Purgatory to raygne also ouer the deed to haue one kyngdome more then God hym selfe hadde Thys abhorring of couetousnes is syg nyfied as I suppose by shauynge and shearynge of theyr heare that they haue no superfluyte But is not thys also a false sygne Yea verely it is to theÌ„ a remembraunce to shere and shaue to hepe benefyce vppon benefyce promocyon vpon promocyon dygnite vppon dygnite Thus they as vnsacyable beastes not vnmyndful why they were shauen and shoren because they wyll stande at no mannes grace or be in any mannes daunger haue gotten in to theyr owne handes fyrste the tyte or tenthe of all the realme Marke well howe many personages or vycarages are there in the realme whyche at the leste haue a ploughe lande a pece Then not the laudes of Byshoppes cathedrall churches sump tuous Coleges Chauntryes and frechapels Besydes all thys howe many chaplaynes do Gentylmen fynde at they re owne cost in theyr houses Howe many synge for soules by testameÌ„tes TheÌ„ the prouynge of testamentes the praysynge of goodes the Byshop of Cantorburies prerogatiue Is that not moche through the realme in a yerer Four offeryng dayes and preuy tythes Ther is no seruaunte but that he shall paye somewhat of hys wages None shall receyue the body of Christe at Ester be he neuer so poore a begger or neuer so yonge a lad or mayde but they muste paye somewhat for it And yet what parsone or vycare is there that wyl for get to haue a pygyn house to pecke vp some what bothe at sowyng tyme and at herueste when corne is rype They wyll forget nothynge No man shall dye in theyr dette or yf any man do he shall pay it when he is deed They wyl lose nothynge Why It is Gods it is not theyrs Then bedrolles then crysome chyrchynges banes weddynges offerynge at weddynge offerynge at buryenges offerynge to ymages offerynge of waxe and

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