Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	drunkenness_n	murder_n	time_n	49	3	2.1543	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00888	The Christian manuell, or of the life and maners of true Christians. A treatise, wherein is plentifully declared, how needefull it is for the seruaunts of God to manifest and declare to the world: their faith by their deedes, their words by their works, and their profession by their conuersation. VVritten by Ihon VVoolton minister of the Gospel, in the Cathedral church of Excetor.	Woolton, John, 1535?-1594.	1576 (1576)	STC 25976; Interim Tract Supplement Guide G.1999[2]	81,916	210

weepe with them that weepe Being of lyke affection one towardes another being not highe minded but making your selues equall to them of the lower sorte Be not wyse in your owne opinions Recompence to no man euill for euill prouiding aforehand things honest not onlie before God but also in the sight of men If it be possible as much as lyeth in you lyue peaceablie with all men Dearelie beloued auenge not your selues but rather geue place vnto wrath For it is written vengeance is mine and I wyll reward sayth the Lorde Therefore if thine enemie hunger feede him if he be thirstie geue him drinke for in so doing thou shalt heape coales of fire on his head Be not ouercome of euill but ouercome euill with good Howe many notable and excellent vertues hath the Apostle couched in this place as charytie brotherly loue patience perceauerance in prayer benefycense hospytalytie mÃ©ekenesse or gentlenesse modestie desire of peace and concorde pittie and clemencie with many other of that sort Herevnto you maye adde those things that followe in the next Chapter Owe nothing to no man but to loue one another for he that loueth another hath fulfilled the lawe For this Thou shalt not commit adulterie thou shalt not kyll thou shalt not steale thou shalt not beare false wytnesse thou shalt not luste and if there be any other commandement it is in few words comprehended namelie thou shalt loue thy neighbour as thy selfe Charitie worketh not euill to his neighbour therfore the fulfilling of the lawe is Charitie In this texte all the commaundementes of the lawe are referred to the loue of our Neyghbour to wyt in that part that the lawe was geuen to restraine iniuries respecting cyuile societie and fellowshyp of men namely that no man shoulde be so bolde to endammage his neighbour in his body fame goodes or any other waye that might redounde to his annoyaunce For he that loueth another from the bottome of his harte is so farre from doing iniurie and wrong that he wyll endeuor with all his might to be profitable to his neyghbour And whereas we are commaunded to loue our neyghbour euen as our selues in this one worde not onely syncÃ©ere loue is dyscerned from hypocrisie but also all dueties of Charitie are epacted and requyred The same Apostle wryteth also to the Galathians in this wyse VValke in the spirite I saie and ye shall not fulfill the lustes of the fleshe for the flesh lusteth contrary to the spirit and the spirite contrary to the flesh these are contrarie one to the other so that ye can not doo that which you would The deedes of the flesh are manifest which are these adulterie fornication vncleannes wantonnes vvorshypping of Images witchcraft hatred variaunce emulations wrath stryfe seditions sectes enuyinges murders dronkennes gluttonie and such lyke of the which I tell you as I haue told you in times past that eueÌ„ they which do such things shal not inheryt the kingdom of god But the fruite of the spirit is loue ioy peace long suffering gentlenes goodnes faith meekenes temperancie against such there is no law They truely that are Christes haue crucified the flesh with the affections and lustes If we lyue in the spirit let vs also walke in the spirit Let vs not be desirous of vainglorie prouoking one another enuying one another The wordes of the Apostle are plaine inough and neede not any exposition And his counsel is in sense the very same which he geueth to y Romanes That we should tame the flesh and earnestly resist carnal affections If you liue after the fleshe sayeth he you shall dye but if through the spirite you mortifie the deedes of the flesh you shall liue For those that are led with the spirit of God those are the soÌ„nes of God. And in y same Epistle For I delght in the lawe of God after the inner maÌ„ but I see another law in mâ— members rebelling against the law of â—â— mind and subduing me to the law of syn which is in my meÌ„bers And the same Author to the Ephesians I therfore as a prisoner in the Lord exhort you that you vvalk vvorthy of the vocation vvhervvith you are called vvith al lowlines and meekenes vvith long suffering forbearing one another in loue Endeuoring to keepe the vnity of the spirit in the boÌ„d of peace And a litle after This I say therfore testifie in the Lord that ye walk not henceforth as other Gentiles walke in vanities of their mind Darkned in cogitation being alienated from the life of God by the ignorance which is in them through the blindnes of their harts VVho being past feeling haue geuen themselues ouer vnto wantoÌ„nes to work al vncleannes with greedines But ye haue not so lerned of Christ If so be that you haue heard him haue bene taught in him as the trueth is in Iesus To laye downe according to the former conuersation the olde man which is corrupte according to the lustes of error To be renued in the spirite of your mind And to put on the new man which after God is shapen in righteousnes and holynes of trueth VVherefore putting away lying speake euerie man trueth â—nto his neighbour for asmuch as we are members one of another Be ye angrie and sinne not Let not the Sun go downe vpon your wrath Neither geue place to the Deuyll Let him that stoole steale no more but let him rather labour working with his handes the thing which is good that hee maie geue vnto him which needeth Let no filthie communication proceede out of your mouthes but that which is good to edifie with all as ofte as neede is that it maie minister grace vnto the hearers And greeue not the holie spirite of God by whome ye are sealed vnto the daie of redemption Let all bitternes and fiercenes and wrath and crying and euill speaking be put awaie from you with all naughtinesse Be ye curteous one to another mercifull forgeuing one another euen as God for Christes sake hath forgeuen you To the same purpose tende those wordes of his in the next Chapter Be you therfore followers of God as deare childreÌ„ and walke you in loue euen as Christ hath loued vs and hath geuen him self for vs an offring and a sacrifice of a sweete smelling fauor to god But fornication al vncleanes let it not be once named amongst you as it becoÌ„meth Saints Neitheir fylthines neither foolishe talking neither iesting which are not comely but rather geuing of thanks For this you know that no whoremonger neither vncleane person nor couetous person which is a worshipper of Images hath any inheritaunce in the kingdome of Christ and god Let no man deceaue you with vaine wordes for because of such things commeth the wrath of God vpon the children of disobedience Be ye not therfore companions of them For ye were sometime darknes but no we are you light in the Lord vvalk as childreÌ„ of light For the fruite

exhorted by the wyse Salomon Come not sayth he into the pathe of the vngodly nor walke in the way of the wicked And S. Paule wryting to the Corinthians is so earnest in perswading men to auoyde euyll company that he would not haue men to eate drinke with such If any that is called a brother be a fornicator or couetous or a worshipper of Idols or a rayler or a dronkarde or an extorcioner with him that is such eate not I am not ignoraunt that there are some other causes why suche mens companyes should be auoyded eyther to declare that we mystyke their conuersation or else that they moued with shame should amende but surely this is not the least cause least we should be infected with their naughty company For as a lytle leuen maketh a great lumpe of of dowe sowre euen so the example of one man oftentymes corrupteth many The wordes of the wyse man are notable and worthy to be marked VVho vvyl haue pittie vpon the charmer that is stinged with the serpent or of al such as come nigh the beastes Euen so is it of him that keepeth company with an euill man and lappeth him selfe in his sinnes vvho so toucheth pitche shal be defyled therewith As the vvoolfe agreeth with the Lambe so doth the vngodlie with the righteous We knowe that vnder good TrÃ©es all kinde of beastes rest and shadowe them selues but vnder thorns braÌ„bles there come nothing commonly but Serpentes Euen so good men and badde maye dwell nigh the godly but there is no peace nigh godlesse and gaselesse persons but onelye for serpentes that is to saye for Deuyls who as in a Mancion dwel in their harts And in the matter it commeth to passe as in pestilent and contagious places where the ayre being taken and drawne casteth mens bodies into soden sicknesse Euenso through wicked company many euyls mischiefes are learned albeit the inconuenience be not felt in the beginning It may happely seeme hard to some men to shake of old and familyar acquaintaunce with whome we haue lyued pleasauntlye long and many yeares yet wÃ©e ought to labour and wrestle to auoyde those hurful and daungerous companies Amongst many examples whereby we maye the rather be induced to follow this precept there can none be founde more memorable then that of Henrie the fifte King of Englande of that name of whom the Chronicles wryte after this manner This was the man in dÃ©ede who taught euen at the first that honors ought to chaunge manners For assoone as he was crowned king considering howe expedyent it was for him to begin a newe trade of lyfe he remoued and expelled far from his court all such as were his mates and companyons with him in his youthfull dayes which are commonly spent in loosnes and wantonnesse and appointed in theyr roomes graue prudent and valiaunt counsellers He knew right well that it was besÃ©eming a Prince to excell other men in corage counsaile grauitye and carefulnesse and that a kingdome is rather a burden then an honour and therefore distrusting his owne wit he thought good to haue about him such men as myght help him in tollerating that burthen and by whose aduise not only rule others but him self also and become a singuler spectacle and example to his subiectes For euyll princes do often tymes hurt more with theyr example then with the fact it selfe for there are alwayes many followers of princes fashions whereby it commeth to passe as Cicero writeth that the euill facte of a Prince is not so greate albeit great inough in it selfe as in that he corrupteth others and is the cause that as the prince changeth his lyfe so do the people chaunge theyr manners Verely he that ruleth is therefore aduaunced and honored to gouerne prouidently to correct reforme the manners of the people and to care for those things which may be honorable for him selfe and profitable for his people not to put cheefe felicitie in plesures which are common with the vulgar raskall sort Which thinges if he wyll not care not or cannot do surely then he is rather to be accoumpted a seruaunt then a Prince And what can be more dishonorable for him that should gouerne others to be gouerned him selfe as a Pupill being nowe past none age Such a one was Richard the second who at the first gaue good hope to many but in the end was subuerted by wicked companions and counsellers Much like vnto him was Edward the second but both of theÌ„ had an vnhappy end By whose examples happely K. Henrie being taught to beware abandoned suche old acquaintance of his as were geuen to fyll by pleasure and planted in their places vertuous and noble counsaylers That spÃ©eche vttered by a certaine Ethnike is profitable for vs to remember that we may the rather auoide wicked company VVe receaue fashions and condicions of our companions and as diseases passe from one bodie to another by touching euen so doth the minde powre her infections into her neighbour The dronkard leadeth his guests into dronkennes Effeminate men and softlings cause the stoute maÌ„ to waxe tender Couetousnes transferreth her poison into cohabitants And on the other side the force of vertue hath her effect Now if our old acquaintance together with their pastims pleasures with other their youthfull and ruffyns tricks come vnto our mynd Let vs then apose and set against them the vanity of pleasure and the contynuance of the shame let vs consyder the shortnes of our lyfe the vncertenty of the hower of death the dreadfull daye of dome and the endles torments of hell So shall we according to the prouerbe with one naile driue out another So that if old pleasures and delytes tyckle vs let vs reason thus with our selues My olde mates and companions doo allure me to accustomed pleasures but my Sauiour byddeth me beware that my hart be not opprest with surfetting and the holy apostle Saynte Paule wylleth me not to oppresse my selfe with wyne wherein is ryot and againe Gluttons and dronkerds shal not be heyres of Gods kingdom And Saint Peter byddeth mÃ©e be sober and watche And the prophet cryeth in my eares wee bee vnto those that aryse earlye in the morning to followe drounkennesse by this meanes Gods spirite shall strengthen our reason to ouercome lusts and our wyll shall follow and obey right vnderstanding And in dÃ©ede we may not forget at any tyme that it is our partes to geue care to the voyce of God and to stoppe our eares against louse and vaine pleasures to obeye the holy Aungell ayding and guyding vs and to withstande the foule fende tempting vs Whiche things if we weygh and ponder aright shall sone withdrawe our selues from wicked fellowshippe and company and easyly preferre endles blysse before vaine and momentany pleasures Another great obstacle there is that deteyneth men from good and vertuous actions to wytte Idlenesse and

and cheerefull minde in the same O happie is that man that so staieth him selfe in an assured trust of Gods mercie in Chricte that humblie and hartilie agniseth his faultes and offences that carefullie endeuoureth to walke in newnesse and holinesse of lâ—fe But O most vnhappy are those that wander in diffydence and distrust that thinke too well of them selues boasting vvith the Pharisees their actes and deedes that neglecte an honest and godlie life Vnto whome the Lorde wyll saie at the last daie I neuer knew you depart from me you workers of iniquity into euerlasting fire which is prepared for the Deuill and his angels VVheras on the other side the true Christians shall heare that ioyfull speach VVell done thou good and faithfull seruant thou hast bene faithfull ouer few things I wyll make thee rular ouer many thinges enter thou into the ioye of thy Lorde Come ye blessed children of my father enherite the kingdome which is prepared for you from the beginning of the world Of the which two sortes of men to witte of false Christians in name and tittle onelie and of true Christians in worde and worke I haue writteÌ„ more largelie in this Treatise folowing VVhich I thought good to present vnto your vvorship moued thervnto for diuerse and sundrie causes First with the coÌ„mon and vniuersall reporte of that great wisedome and iustice wherewith God hath indewed you by the one discerning betweene right and wrong by the other putting the same in execution in your office and calling which is saide by Cicero to be the Ladie and Queene of all vertues and of Aristotle to bee more bewtifull and bright then the Day starre it selfe Secondlie in respect of that great care which you haue nowe a long tyme vsed for the good estate of Collegies and houses of learning in the Vniuersitie VVhich thing Plato saide especiallie to belong vnto a good Magistrate to prouide that childreÌ„ borne to common societie should be well brought vp for the common commoditie Thirdlie for that it hath pleased God to appoint mee the Paster and shepheard of mennes soules in one of thosâ— Manners where the tytle and interest of temporall Lordes and lyuinges together with the regiment of mennes manners in a Cyuile lyfe is vnder the Prince coÌ„mitted vnto your worshippe VVhere the states of many of your poore Tenauntes being tyckle and doubtfull yet you ioyne pittie and clemencie with iustice and equitie VVhich as that reuerend father Saint Augustine writeth Is the inheritaunce of children the ioye of the Commons and the comfort of the poore And as no time in this worlde shal be able to consume this true honour and vertue of yours so wyll not the same be vnrewarded in that great daie at the kandes of the almightie and eternall God whome increase you in all honour and dignitie At VVhymple the xx of Nouember Anno. Dom. 1576. Your worshippes humble John VVoolton Â¶ A Christian Manuell THe very name of a Christian is most bewtifull and honorable and the bare worde caryeth a certaine maiestie but as our Lorde and sauior Iesus Christ rebuked the Iewes vainly vaunting of theyr father Abraham If yee were Abrahams children yee woulde doâ— the workes of Abraham so wyll he aunswere wycked men with sharpe speache at the great daye If yee had bene Christians yee would haue followed my example I neuer knewe you depart from mee ye workers of iniquity And albeit wÃ©e reade that the Apostles gaue many excellent tytles vnto those that belÃ©eued in Christ embraced his gospell ioyned them selues to his church and congregation as the name of Brethren Saintes and Disciples yet at Antioche they obtained first that noble and royall name of Christians as a tytle which in honour and dignitie not onely comprehendeth but also farre passeth al other styles and inscriptions Eusebius Pamphilius commending Christian fayth and relygion vnto the worlde ertolleth the same not onely for the reuerend Maiestie which the name importeth but also for the antiquitie auncientnesse as hauing bene alwayes since the creation of the world whereby only all holy men haue pleased God and atteyned to euerlasting felycitye Whose sentence and iudgement maye happely seeme straunge to some simple and vnlearned personnes caryed with that vaine opynion that Christian relygion dyd first beginne in the dayes of Tiberius Caesar mooued as it is lykely with Saint Luke his gospell where it is written that Iohn the Baptist began to preach in the fifteenth yÃ©ere of Tiberius and also because Historyes generally almost consent that Iesus Christ the sauiour of the worlde was crucifyed the eyghtâ—enth yeere of the same Emperor It can not verily bee denyed but that all Prophecies were complete and true saluation perfected in that tyme And it must needes bÃ©e graunted that Christes most precious treasures were then opened and communicated vnto the worlde more plainly and plentifullye then euer before Yet the same saluation was shaddowed long before by the Prophetes and promised vnto the Fathers in Christe Iesus where it came to passe that they dyd foresee in theyr spirite Christ to come and as we nowe doo put their whoale trust and confidence in him onely These thinges are proposed offered and exhibited in deede most absolutely and clearly vnto vs vnder the new Testament and in the tyme of grace which they vnder the Lawe had in hope and that certaine albeit somewhat more obscurely then we now haue and looked for the same with most constant and ardent myndes The wordes of Eusebius touching this matter are as followeth Nowe least any man shoulde thinke that Christes doctrine is straunge or latelye deuised of some newe fangled fellowe wee meane to wryte of this matter somewhat more largely VVheras nowe a good space the comming and presence of our Lorde Iesus Christ began to shyne as it were to the worlde a new nation and profession sprong vp not few in number nor weake in streÌ„gth not shut vp in a corner of the world but gathered of all countreyes who in seruing and honouring of God were most zealous religious obtaining the name of Christians VVhich thing was spokeÌ„ of before by one of the Prophetes who euer heard or sawe sayeth he any such thinges doth the ground beare in one day or are the people borne all at once as Syon trauelleth in childbirth and beareth her sonnes and in another place Then shall the Gentils see thy rightwisnesse breake forth as the shyning lyght and their saluation as a burning lampe thou shalt be named with a new name which the mouth of the Lord shal shew Therfore making a supputatioÌ„ vpward euen from Abraham vnto the first man Adam albeit they had not in very letters the bare name yet in effecte truth they were Christians For in fowre yeres after Christes ascention the disciples obtained the name of Christians Nowe if the name of a Christian importeth one that beleeueth in Christ and that pursueth faith pitie

doo we nowe a dayes most commonly passe the tyme Verely we feast and banquette one with another daye by day and night by night so long that neyther eye tongue hande nor foote can doo theyr duetie for wÃ©e are drowned and euen buryed in surfetting and dronkennesse So that scarce once a yeare much lesse once a daye we examyne our conscience and recorde with our selues howe we haue runne our race and spente our age And yet nightly we laye vs downe to slÃ©epe and securely snort and snore in our sinnes In which case if soddaine death shoulde take vs in the necke as no man hath a charter to lyue vntyll the next morrow wÃ©e are but cast awayes and dampned cratures But alacke wÃ©e thinke not once vppon these matters blynded with a vaine hope of long lyfe whereof albeit wÃ©e might receyue daylye admonition by the example of others yet we wylfullye deceaue our selues whyles we thinke that wÃ©e are exempte out of the common number and to haue a certaine especiall and particular priuelege graunted vnto vs. If the cause of this securitie and contempte of good lyfe were demaunded of mÃ©e I woulde aunswere that contynewall and daylye custome of wycked and synfull lyfe which obtayneth almost the force of nature is the occasion thereof And as it is a verye hard thing for a man to subdue his owne nature so is it not verye easie to alter vse and custome which they truely accoumpt to bee almost another Nature Experience teacheth that those vyces which are bredde and brought vp with vs are with much a doo pulled vp by the rootes Herevnto commeth the nyce tendernes of Parentes in the education of theyr chyldren whome they acquaint with all kinde of delyghtes and pleasures euen from theyr infancye They teache them not to abstayne from vnchast and vnreuerent spÃ©eche agaynst God and man They set them out wyth sumpteous and gorgeous apparell of dyuerse colors sometyme lyke Routters sometyme lyke Rouffyns but seldome like honest folckes They brÃ©ede in them fyercenesse boldnesse and impudencye they neglect reuerency comlinesse and honesty Whereby it commeth to passe that they cast away care of obedyence to their parents lowlinesse to their elders and curtesye toward their equalles and in euery thing thinke their lust to bÃ©e Lawe So are they not reclamed from vice either with feare of God or shame of man they haue no care of Religion and pyetye towarde God much lesse of vertue and honesty towarde the world For why The Parents nowe a dayes do corrupt and cast away theyr children with domesticall examples in the beginning so that afterwarde when they woulde they are not able to reforme the same Whereas godlye and vertuous Parentes ought not to saye or doo anye thinge in presence of theyr chyldren that maye geue a shewe of wantonnesse and dishonestye but soo to frame theyr lyues and behaue them selues that in them as in a perfite paterne and example theyr Chyldren might see what is fayre and bewtifull Otherwyse it shall come to passe that theyr owne fleshe and bloude shall exclayme and accuse them wyth that young man Who sayde I maye impute my loose and ryottous nature to my Father For hee kept mee not in subiection nor gaue mee any good example of lyfe but rather inflamed meeâ— to pursue my appetyte Of those youthes then that are thus depraued in theyr young yeares as it were in the grÃ©ene hearbe eyther with euyll Parentes or Scholemaisters what good can bee looked for at theyr hande when they come to mannes estate Surelye surelye so many adulterers robbers stealers cutpurses coggers carders dysers sellers of landes and bankroutes yssewe out of that lake and fylthy poddel of negligent and peruerse education where as carnall and sencelesse men impute it blyndly and vntruely to the preaching of the gospell so brightlye shyning amongst vs and condempning all dyshonestye and wickednesse A waye then with wicked vse and custome especially in young and tender age which wyl be a let and staye from vertue when men come to rype yeres That holy martyr Saynt Ciprian sayde truly No man can shake of that sodenly or quickly whiche by contynuaunce of time hath growne into vse For when wyll that man followe frugalytye who hath byn accustomed vnto two or thrÃ©e courses of delycate dyshes Or howe wyl he bee content with course and simple apparell who blased and shyned in purple and gold when he was a chylde but rather loue of wine wyll lead them pryde wyll puffe them vp angre wyll inflame them grÃ©edynesse wyll pricke them forwarde ambytion wyll delyght them and lust wyll destroy them So that it wyll be a matter exceeding hard to bridle offences which by custome are almost turned into nature And yet we must labour and indeuour to restrayne our carnal appetites if we hope to be saued You wyll aske of me howe shal we do this I answere Accustome your selues but a whyle to good things as you haue a great whyle to euyll thinges and you shall fynde no small profite The matter may happely seeme hanâ—e in the beginning but there is nothing as Seneca sayth inuincible to mannes mynde In processe of tyme the pleasure that a man must needes fÃ©ele in this excercyse wyll mytigate the payne and labour and we shal fynd the words of our Sauiour Christ spoken to his Disciples to be true to our comfort My yoke is sweete and my burthen is lyght For as S. Hierom sayth The custome of vices causeth the way of vertue to seeme hard and vnplentie which if we apply to the better part the way of iustice wyl be found more smooth And if Stilpho of whome Cicero writeth being naturally gyuen to the loue of wyne and women was able through the preceptes of Philosophye so to master and brydle his vicious and carnall nature that no man coulde neuer by his behauiour conceaue any suspition of dronkennesse or whordome Why shoulde Christians thinke it vnpossyble with the assystaunce of Gods grace and holy spyrite to tame and subdue the olde man that he maye not raine in our mortall bodyes and to expell wicked and corrupt custome Could a Paynyme vanquishe nature and can not Christians brydle custome especially if they endeuor earnestly and labour dyllygently to withstand pleasures And if through humane imbecillytie they now then slyppe and loose as it were theyr handfaste yet let them not quayle therfore but call for his helpe who alwayes putteth too his hande and wyll not suffer those vtterly to fall away from him that put theyr trust confidence in him For he sendeth vnto them his holy spyrite who styrreth vp in theyr harts heauenly motions and guydeth their studdies and endeuors to a effecte and purpose All good men sÃ©e and perceyue by that which hath bene spoken before howe nÃ©edeful it is for Christians to vse a certayne reuerence towarde them selues wheÌ„ they are alone and to beware that they neyther doo nor thinke any

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